Time for a new post - thought I'd start it with some nice cute pics of my wife Davina when she was just a little bit younger!
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Friday, 23 January 2009
Davina the kid!
Happy New Year!
Time for a new post - thought I'd start it with some nice cute pics of my wife Davina when she was just a little bit younger!
.JPG)
Time for a new post - thought I'd start it with some nice cute pics of my wife Davina when she was just a little bit younger!
Friday, 23 May 2008
The John & Anice Prince Family, Part 4
The John & Anice Prince Family: A Religious History, Part 4
by Peter C. Harbon
May Prince
May & Leah
May with the Nixons
May with the Reagans
May & Peter 1979
Herbert, Maud, Peter, Robert & Barbara Harbon
Barbara, Susan, Maud & Robert Harbon
Maud's LDS Primary Group
Peter, Maud & Michael Harbon
Maud
by Peter C. Harbon
May Prince
May & Leah
May with the Nixons
May with the Reagans
May & Peter 1979
Herbert, Maud, Peter, Robert & Barbara Harbon
Barbara, Susan, Maud & Robert Harbon
Maud's LDS Primary Group
Peter, Maud & Michael Harbon
MaudCHAPTER 14: Remembering May
I have no memories of which I can recollect, seeing or being with my Grandma Maud or her sister May. But I know, from pictures taken of me with them that I have met them. Through these photographs, stuck into the first few pages of my childhood albums by my mother, I was able to learn what Maud and May looked like.
From time to time I heard stories about them, shared with me by my father and mother, sometimes from my older siblings. I always loved to hear these stories and perhaps because of this, I have always felt closely connected to them as if I knew them personally.
In family conversations over the years, John and Anice Prince were rarely mentioned. We spoke more about their daughters.
May was always referred to affectionately as ‘Aunt’ May in our home. I thought the stories I heard about her were wonderful and legendary. Since I was a boy I remember seeing pictures of May posing with her large dark glasses and fur coats next to important people, whose names I didn’t then know.
May’s personality was described to me as outgoing and confident. But descriptions of her were rarely complimentary, for she has often been portrayed as a controlling, demanding woman, with a tendency to act with an air of superiority around others. But whether the stories were positive or negative, they were always fascinating to me.
May came from America to visit our family for a week in February 1979. I was nearly one at the time. My mother wrote of May on that occasion, ‘She is very stimulating. The children are very impressed. She is a very spiritual woman with high standards and makes me feel inadequate. Her feelings on health foods are quite strong too and she is trying to encourage us to have better diets…there is much to be learnt from her.’ May generously bought us food and toys. Mum also wrote that ‘Michael told May, she could stay as long as she liked!’
On the Sunday, May came to church with us, at one point in the testimony meeting my Dad and May stood up at the exact same time to bear their testimonies. My father wrote in his journal that ‘it was a choice experience. Whilst May bore her testimony everyone listened intently to what was said.’
There was an amusing incident as our family said goodbye to May at Liverpool Lime Street Station. We all got onto the train to have a look at May’s First-Class compartment and to say a quick prayer together before the train was due to depart. Suddenly the door slammed shut and the whistle blew, my Dad tried to open the doors but couldn’t. Dad wrote later ‘my pulse doubled for a couple of seconds,’ there was a bit of a panic, ‘Louise started crying too’ - until a railway official came and opened the door for us to get off.[1]
May came to visit again, two years later, this time she brought her granddaughter Margaret Pearson with her too. On 4th May 1981, my Dad, Louise and Michael went to meet them in Chester. My Dad wrote, ‘Aunt May bought all the family a present. We then toured two or three villages in Cheshire where some of our ancestors spent their lives, namely the Potts, Edgeley and Wright families, the nearest town was Nantwich.’ Afterwards, my father drove May and Margaret to Harrogate to the Majestic Hotel where they were staying. Mother, who didn’t go, observed on their return home at midnight, ‘I think they all found it stimulating.’[2]
Most of what I have learned since about May, has been acquired from the 104 page-book she wrote in 1982, The Campaign of Faith and You that she dedicated to her parents. In producing the book she was assisted by two of her granddaughters, Jennifer and Margaret Pearson. Jennifer had just returned from a mission in Japan, and she helped design the book’s cover. Margaret a graduate from Brigham Young University typed the manuscript. In the first few chapters May introduces her ancestry, family upbringing, conversion to Mormonism and subsequent emigration to America. The rest of the book deals primarily with May’s proselytising efforts in the political and social circles in which she mixed.
One interesting experience May relates is while working hard in California, November 1960, campaigning for the Republican Party during the closely fought presidential election battle between Richard Nixon and John F. Kennedy. May wrote, ‘The day [9 November] that he [Nixon] lost to John Kennedy, I made straightway to his mother’s [Hannah Milhouse Nixon] home, to find her alone, with a tear-stained face as she answered the door and asked me in…I was her first caller!’
Mrs Nixon showed May around her home, pointing out items of ‘memorabilia’ that reminded her of memories of her son Richard growing up. While stood together in the kitchen, Mrs Nixon told May of how Richard would pull down the blinds, so that his friends outside wouldn’t ‘razz’ on him for washing the dishes, telling him, ‘only sissies wash dishes!’
Mrs Nixon and May also shared views on ‘the Godless nature’ of Communism, and Richard’s devout beliefs as a Quaker. According to May, she and Richard Nixon’s mother became good friends and Mrs Nixon once told May that the ‘Mormon’ scripture she gave her was ‘a source of great comfort.’[3]
Not long after this experience May moved to New York and became a member of the Women’s National Republican Club and the Republicans Abroad Committee. She often attended social functions rubbing shoulders with ambassadors, congressmen and other dignitaries. In an LDS Church News article published 28 February 1981, May shared her reasons for proselytising Mormon beliefs with these political leaders. ‘The fact that these people hold influential government positions does not mean they do not have the same spiritual needs as the rest of us. In fact, I believe they are more in need of divine assistance than the rest of us, since much of our temporal welfare depends on the decisions they make.’
The main method by which May went about sharing the gospel was by purchasing personally-engraved, leather bound copies of the triple combinations (Book of Mormon, Doctrine & Covenants & Pearl of Great Price) and then presenting them as gifts. The first person she presented with a T. C. (how May referred to the Triple Combination scripture) was Liu Chieh, Taiwan’s representative to the United Nations. ‘Once I had done it,’ said May, ‘it just seemed like the thing to do, again and again.’
That was 1965 and since then May went on to present copies of the Church’s Standard Works to more than 100 persons, including three Republican Presidents (Richard Nixon, Gerald Ford and Ronald Reagan), one vice President and a number of congressmen, ambassadors and other public officials.[4]
One British newspaper article, featuring May’s presentation of scripture to the Mayor of Harrogate put it aptly, describing her ‘dual role or mission – as a campaigner on behalf of the candidacy of President Nixon…and as a propagandist for the Mormon Church.’[5]
On a recent visit to my Aunty Susan’s home in Doncaster we spoke briefly about her memories of May. Susan recalled that May was a ‘larger than life’ character and her father, Bert, didn’t get on to well with her. Susan said that when May came to visit, she would be quite intimidating. May made quite a show arriving at the Station with her ‘big hats.’ Susan remembers how May would ‘open her suitcase, full of herbs, or ‘erbs’ as Aunt May would pronounce it!’[6]
From telephone conversations this year with Leah Pearson, (who currently lives in Provo, Utah) Leah has shared all kinds of memories of her mother. One occasion she recalled was when she and May went to visit Maud and Bert. May often expected to be chauffeured to all kinds of places – friends, acquaintances and family history sites during her stay in England. Leah said that ‘it was not long after the war, car fuel was not cheap and Bert had to put his foot down, telling my mother he couldn’t drive her to all the places she wanted to go to.’
Leah related how growing up, she moved around the country a lot, with her mother. Leah described it as a difficult time, never able to settle in one place for long. ‘Mother was an unusually high-strung person,’ stated Leah. ‘She was a brilliant singer, but would often treat people quite harshly, i.e. pianists who were accompanying her.’[7]
Barbara Elvidge has said similar things. ‘My first memory of May visiting England was when I was in my teens and I was overwhelmed by her dominating personality. It was so foreign to our home.’ Barbara said that Maud was very loyal to May and was willing to do anything for her. Barbara also remembered later, when May came to one of her child’s weddings that she was quite a handful then.[8]
To these views, my mother has added her own. ‘May is often looked on as an eccentric in the family for her extreme views on health, food and religion, but in actual fact she is right in many things, but just autocratic and dominating in pressing them forward. She has taught me many things for which I am grateful. She also has a great deal of concern for others as had her sister Maud.’[9]
CHAPTER 15: Remembering Maud
Alternatively, the stories I have grown up hearing about Grandma Maud were virtually all positive. Though I don’t personally remember Maud, I have always imagined her to be a very cheerful, friendly and morally upstanding woman. I always picture her as a practical woman, busy in the home, fulfilling endless chores.
The story told most often of Maud was of her as a young mother, during and after World War II running a primary full of children. While she did this, Bert was busy in the Home Guard, often being called out in the evenings and on weekends. He had stayed in England during wartime, because of his work as an Electrical Engineer. Maud ran the primary from home, but when it grew too big she moved over the road to the infant school. Barbara said ‘when I was too old for Primary I used to go and play the piano for her. She seemed to do it almost single-handed, although there must have been one or two sisters to help her and the missionaries sometimes. A large number of the local children were attracted to coming and she had about 40 in the group.’[10] My father also wrote, ‘attending primary was a joy to me and its wholesome influence has helped me all my life.’
My Dad added, ‘Mum continued to faithfully teach us the principles of the gospel and we had frequent visits from strapping big Elders from the US of A. I loved them, they always took such interest in us.’ My father recalled how Maud took them with her on trips with the whole Doncaster LDS Branch, visiting ‘Cleethorpes, Bridlington and Whitsuntide…the missionaries were such fun.’[11]
Robert wrote about the family holidays he remembered as a child, ‘we managed a holiday each year. The first in my memory are those in a boarding house at Blackpool. We went there several times after the war, in the early Fifties we went to Somerset and on the Norfolk Broads…Dad took slides, which later were shown by projector.’
Maud continued her activity in church, although her husband Bert ‘didn’t feel inclined to take up the faith of the Latter-Day Saints.’ My father wrote, ‘it was necessary for Mum to go it alone or pack it in…although Dad was not of the same mind, when things got tough for her, the necessary encouragement and support were offered and it was possible for Mum to continue to attend church.’
Maud’s children drifted away from church attendance, but she never gave up hope of them one day returning. Barbara described her feelings this way:
‘I steadily strayed from activity in the church, reading a diary that I wrote in 1954 I was surprised how little we went to church as a family, or perhaps my record was not complete. I met Rowland and started going with a group away to the hills at the weekends and stopped all church contact, I think this way I was able to feel most comfortable about not attending church regularly, somehow it deadened my conscience. I eventually married Rowland and much to mother’s dismay decided to marry in the parish Church of England. We moved away from home and started a new life together with no church. My mother often brought church up when we visited and would quote little things from the Book of Mormon from time to time hoping to touch us in some way. She kept me in touch with the members and it shook me when John Maxwell was investigating and later joined the church (I was at school with him) and then followed Sheila Wright later to become Maxwell and her mother.
The missionaries called referred by my mother when we were living in Stevenage and the new chapel was being built. We let them in and they immediately sparked my interest and awoke my testimony. Rowland took a little longer as he had to start from scratch. I used to think that my mother’s reminders put me off, but I think now that she never let me truly feel comfortable about my inactivity (although I was not technically a baptised member I never felt that way). We have a great deal to thank her for.’[12]
My parents were baptised too, six years after the Elvidges, 17 November 1971.
My mother recorded, ‘Bob of course attended church as a child and fell away around the age of 14 and still kept his church teachings in his heart, though unbaptised and inactive. Those things may have been what attracted me to him!’ Influential in their conversion were Barbara, Rowland and the missionaries, but I think especially important was Maud’s example and her little reminders to my parents over the years.
My mother (who was raised a Methodist) wrote that one of the first LDS events she attended, while courting my father, was the ‘Singing Mothers’ Concert at Albert Hall, in Nottingham in which Maud took part. Although touched by the church literature she was given as a result of attending the concert, my mother soon lost interest. ‘I carried on as a member of the Methodist Church and enjoyed my activities…Bob came to church with me and it satisfied my needs.’ Maud had not given up on my mother though, which she clearly recalls, ‘my future mother-in-law often spoke about her church as she always was a good missionary.’ Another time Mum wrote in her journal that she was ‘impressed by [Maud’s] zeal and dedication.’ Sometimes her zeal was even too overwhelming for my mother to take! After being baptised, my Mum wrote that, ‘Bob’s Mum and the Elvidges were thrilled.’[13]
Leah has also commented on how vital Maud’s influence was in supporting her to stay active in the church. When Leah was studying at the University of Utah (where she met her husband Ray Pearson) Maud wrote her several letters. These letters Leah said were a ‘lifesaver.’ Leah also expressed what a lovely alto singing voice Maud possessed.[14]
Maud held a wide variety of church callings and responsibilities over her lifetime. As well as teaching the Nursery and Primary children (where she later became Second Councillor in Stake Primary), she gave a lot of service in Relief Society. In Relief Society Maud was a secretary, teacher, ‘spiritual living’ leader, First and Second Councillor and President in Doncaster. Maud was also called to give instruction to other members about genealogical work.[15]
Maud’s husband, Bert had started his own electrical business in 1953, acquiring premises in Gordon Street, the same year as their fifth child, Susan (18 January) was born. Robert wrote that his father was often fully occupied in the business and Maud’s hands were full with the children to care for, along with her church callings.
Any time Maud had for relaxation, she filled by studying church books and going to the library. Maud’s hobbies included knitting, crochet, embroidery, gardening and monologues.[16] ‘When John was oldest to care for the rest of us,’ wrote Robert, ‘Dad without fail took Mum out to the pictures once per week. And the Don, Picture House Odeon and Gammont…in their later years the picture houses of England, Scotland and Wales were found and it was another notch on Dad’s cinema watching stick as they toured the land at holiday with the caravan.’[17]
Herbert partly retired from his business in 1975, due to health reasons. His oldest son John took over from him. Maud saw her husband’s health worsen, with him having a series of strokes, until in 1977 he had a very severe stroke that he wasn’t able to recover from. Bert died at home, 2 May, 69 years old.[18]
My sister, Louise, although only 7 years old when Bert died and only able to get to know him from a child’s perspective, still remembers some things about him. Louise wrote that Grandpa Harbon, ‘was similar to our Dad – with his quiet, but strong observing nature.’ Louise remembered playing in the garden at Cusworth Lane, ‘Granddad had a lovely greenhouse that I always wanted to go in, because it was full of nice plants, but it was out of bounds unless he was there. There was a little pond that Michael fell in!’ Louise also recalled two other personal memories: one being Bert’s ‘special chair by the fireplace, which only he sat in. The other was in his final weeks of life, when he had been bedridden. I remember being taken in to his room to see him, as a young child quite a scary experience but a picture that will always remain in my memory.’[19]
While Maud will be remembered through her journals and letters, one of Bert’s lasting contributions, are his photographs and cine films. In 1994, Andrew Harbon edited and reformatted footage from Bert’s Kodak cine films from the 1960s. Through the images Bert captured, his interests and passions come vividly to life - chiefly his love for family, boats, horses, motorbikes, caravan, planes, walking in the countryside, wildlife etc…
One example of Bert’s cine films, of great significance for me, was what he filmed from my parents wedding. Bert seemed to possess a sensitive eye for detail and a great ability to capture the human emotions of his subjects on camera.
Maud wrote regularly in journals throughout her life and also kept a Book of Remembrance. Reading what Maud wrote in 1978 one senses, despite efforts to stay active and with many visits from family and friends, she felt very lonely without her husband. She records taking flowers to Bert’s graveside in Arksey Cemetery.
On 17 August 1978, Maud wrote that she was at the London Temple, with Barbara, Rowland, Robert and Caroline, where they performed various temple ordinances for family. The most special ordinance for Maud though was to be married to ‘her husband for time and all eternity.’ Maud wrote of the experience, ‘well everything went okay in the sealing room all right and now my darling Bert and I are sealed forever. I hope he wants it that way – as I certainly have been looking forward to it.’ On this occasion Barbara and Robert were sealed to their parents too.[20] My father recalled that there was ‘glorious sunshine’ on this memorable day as they visited the temple.[21]
Maud has often been praised for the love she gave her children and when she became a grandmother, she likewise sought her grandchildren’s happiness. Not long after I was born, she came for a short stay and also to attend Louise’s baptism on 29 April 1978. Maud gave a short talk about the 4th Article of Faith, ‘which all the children present listened to avidly,’ Dad observed. Louise said ‘I was really excited that Grandma Harbon spoke. She really was a special guest for me, because I don’t remember her coming to visit us that often and she bought me a new green dress to wear on that day.’[22]
As a family we visited Maud at her home in Doncaster in July and December 1978. Sleeping at Maud’s, Louise remembered on one occasion, ‘one morning I came downstairs before anyone else and Grandma was down there. We sat together in the living room. All around the fireplace she had her Hummel or whatever it was collection and she gave me one of her pieces. It was a special moment for me, because she treated me as someone responsible. I have since lost it!’[23]
On one of these visits to Maud, my father wrote that he gave Maud a priesthood blessing at Church. ‘That was special to us,’ he said. ‘I do appreciate my Mum for what she is and what she has done for us.’
Maud decided in June 1979 to sell the family home of 45 years in Doncaster. She moved, later that year, to live with Barbara and Rowland who had bought a home at 1 York Road, in St Albans.
My Dad went to the London Temple a couple times early on in 1980 and would usually meet up with Maud there or in St Albans. Maud did come to stay with us for week, which was enjoyable, except for an unfortunate incident at Liverpool Lime Street Station, where Maud accidentally fell on the escalator, which my mother recalled was ‘upsetting for her.’ The next time we saw Grandma Harbon was at the end of August in St Albans. Aunt May was also in London at this time, promoting Ronald Reagan’s cause in his presidential campaign and we had tea with her on one evening.[24]
Louise remembers of these trips to St Albans, ‘I really liked [Maud’s] room and all the lovely dark wood furniture and the grandfather clock…I remember Grandma being a really good cook, mum was irritated that dad used to go on about it too much! Grandma served rice pudding with vanilla ice-cream, I found this the height of luxury, because mum either gave us rice pudding or ice-cream, NEVER together!’ I absolutely loved it. Dad also used to say no one could beat his mum’s pastry!’[25]
Maud was sadly diagnosed with breast cancer not long later. We went down to see her 28 May 1981, after she was recovering from an operation and radiotherapy treatment. When we were there she was very tired and in a lot of pain.
The last time the whole of our family saw Maud before she died was a visit we made at the end of October 1981. Maud was now very weak and taking painkillers, my mother commented however that ‘she is very cheerful and keeps her faith up.’ She tried to keep busy too. While we were in St Albans, it was Michael’s 8th birthday and therefore he was baptised in the LDS chapel there, especially memorable because Maud was able to attend.[26]
Since that last visit of our family, my father’s concerns for Maud’s deteriorating health grew and he often telephoned Barbara to monitor any developments. In January 1982 word came from Aunt May, who was strongly requesting for her sister to go to USA to have herb treatment there and abandon the Chemotherapy. Maud was reluctant to go and after some discussion Dad advised Maud simply to follow the counsel of her Bishop. On 17 January my father telephoned, he wrote in his diary that ‘Mum sounded weary, although been to church. Her neck is troubling her now.’[27]
The last letter my family received from Maud was stamped 15 February. Maud said it was cold outside and she had a great urge just to stay in bed, but she remained positive by writing ‘Whatever the weather we’ll weather the weather, whether we like it or not!’ But also adding her wish for the weather to improve, ‘I hope spring won’t be long, the tulips, yellow and red are out. Quite lovely.’
On February 19, Dad received news from St Albans that Maud’s ‘days are now somewhat numbered in weeks.’ The next day, my Dad’s brother, John, spent the whole day with Maud (which turned out to be the last time he saw her alive).
On Sunday 21 February, Louise, Michael and Amy went to church on their own in Southport, because Mum and Dad were both sick. Dad was now getting desperate to go and see his mother, whose state was worsening, according to Rowland. On the Monday, Dad went to the doctors, who promptly put him off work for a week. Dad hoped he would be better in a few days and planned to travel to St Albans on the Friday, hoping to take the rest of us with him to see Grandma.
But on Tuesday evening, Dad rang Barbara, who said Maud was not expected to last more than a couple of days. My father wrote, ‘this was a shock to me and I intend to travel to see her tomorrow if suitable trains can be found. I am still very weak myself from the flu, but I discussed it with Caroline and we decided I should go.’
Wednesday 24, Dad got a return ticket for £9.90 from Liverpool to London. It was a very cold day and my father was very weak physically when he got on the train for the 5-hour ride south. ‘The walk from the station at St Albans was the last straw and I was quite dizzy by the time I arrived at 1 York Road.’
My father wrote several details about Maud’s state of health upon his arrival to see her. ‘Mum was on two-hourly doses of a mixture containing morphine and largactil, which relieves the pain. The only sustenance that she receives are frequent sips of boiled water through a straw…Mum comes out of a subdued sleep for short periods and converses very plausibly, but soon lapses.’
Robert noted that the last day Maud had read in the Book of Mormon was February 18. She was up to 3 Nephi 15, adding that this was ‘a wonderful part of the scripture, dealing with the Saviour’s visit to the Nephites following the Resurrection.’
On Thursday of that week, Peter and his wife Carol brought Maud’s sister-in-law, Phyl to visit. My Dad said he was sorry to see them leave that evening and said, ‘I think Peter who doesn’t show much emotion was feeling that way.’
The next morning Robert was awoken at 7:15 a.m. by Rowland, who said he had been prompted several times in the night to give Maud a blessing. My Dad said, ‘after washing and dressing, I said a quiet prayer and went to Mum’s bedroom, where Rowland was waiting…Rowland suggested I anoint with oil, but Mum said it was “Robert’s turn,” so Rowland anointed and I gave her a blessing of faith and comfort and assurance assisted by Rowland.’
Clare Elvidge, a trained nurse, had returned from Oxford and was assisting in Maud’s care. Clare had persuaded the Doctor to allow her to administer injections, instead of the giving Maud her medicine orally, because of her difficulty swallowing.
Monday, March 1, was the last day of my father’s visit. In his journal he recorded:
‘As the injections do not sedate to the same extent, Mum was much more awake this morning and she seemed quite calm and serene. The sun was shining and she related having a dream or vision of having seen Joseph Smith and she was so excited and wanted me to know of the good news that the Saviour wanted to be here soon. She repeated this a couple of times. I was thrilled to be there with this time of finality of Mum’s mortal probation. She was faithful even during this time of great trial. Time for goodbyes and I said a prayer with her. Mum tried to repeat it after me, but was too weak to finish. I asked her to say hello to Dad for me and said goodbye, before departing in heavy rain on my journey home. I arrived home about 4:30pm. It was good to see Caroline and the children again.’
We received news by telephone on Friday March 5th that Maud had died, at 6am that morning - she passed away peacefully. My Dad added, ‘the strain of the last few weeks is now drawing to a close and Mum has passed through the veil to loved ones waiting for her.’[28]
Louise has a memory of this day too, but from her perspective as an 11 year old. ‘I remember quite distinctly the phone call from Aunty Barbara. We lived at Unit Road (Ainsdale), we were having breakfast before school…Mum told me and Mike that Grandma had died and asked us if we were okay to go to school. Then she called Dad who was already at work…I was quite upbeat about it, and went away to get ready. On deeper reflection, I realised that I had missed a vital window of opportunity – so I decided to feign some sorrow and did actually get my day off.’[29]
Two days after Maud passed away, my mother remembered again Maud’s influence in her conversion to Mormonism, writing ‘To Mum H. then we owe our membership in the Church and I am thankful for the closer relationship I had with her since the day we joined the Church. Bob drew closer to her...We didn’t always see eye-to-eye, but that will have been my fault – me being the more abrasive one.’
The following Thursday we travelled to Doncaster, staying in Conisbrough with my mother’s parents. Dad went to meet Aunt May, who had flown from Salt Lake City, via Dallas, to Atlanta, then to Gatwick airport and then travelling from London to Doncaster for her sister’s funeral.
My father recalled spending a ‘pleasant evening meal with Aunt May at the Mount Pleasant Hotel in Bawtry.’ They spoke for 3 hours until 11:30 pm. May told my father about the book she had written ‘shortly to be published concerning faith and church proselytising.’
Friday March 12, the day of Maud’s funeral service was cold and windy with some rain - my mother recalls it also being ‘snowy.’ We all gathered at my Uncle John’s home, to leave for the church at 1 pm. Barbara and Rowland just arrived in time, there son John Elvidge’s car broke down on the motorway just south of Doncaster and a taxi was quickly sent out to rescue him.
A special service was held at the LDS church in Doncaster. Rowland gave the invocation, and there were talks from two Bishop’s who had known Maud - Bishop Broome and Dewey, who spoke about her faith and the example she had set for all. My father spoke second, and although he had prepared notes (see Appendix 3) for a talk, he didn’t refer to them. My Dad expressed the feelings of assurance that both Maud and Bert had passed into loving family relationships and challenged all to find out what Maud had found out when only a girl. My Dad suggested that the grandchildren read Maud’s writings and for them to keep their own journals. He finished by explaining the Holy Ghost. My sister Amy, aged 6, remembers singing the hymn, ‘I Know That My Redeemer Lives,’ at the funeral and that Dad appeared quite emotional during the song.
Maud was buried at Arksey Cemetery, in the grave with Bert. Louise remembers standing by the graveside, with her cousins Wendy and Anne, also around the same age as her. They talked about what they remembered about their Granddad, who was already buried there and how they felt about Grandma dying. Louise doesn’t remember what they said, just that she had a ‘feeling of genuine grief.’[30]
Following the funeral and burial, family returned again to John Harbon’s house for some refreshments and socializing.[31]
It was touching to learn from my mother’s journal that despite enduring ill health for a considerable time before she died, Maud had knitted several items to give as birthday gifts to us. My sister Jenni, whose birthday was 10 March, received a knitted dressing gown from her. I received a jumper on March 27 and Louise also received a gift from Grandma for her birthday on April 27.[32]
It is hard to put into words the great influence that Maud had on others - the love that she gave her family and friends. Her example is still with us today, even for those of us who were too young to get to know her, or were born after she died.
Maud’s older sister May passed away seven years later, 9 September 1989, in Murray, Salt Lake, Utah and was buried the following day in Salt Lake City.
May and Maud were far from identical as far as personalities go. Like all siblings they fell out at times. One time after a childhood quarrel Maud was ‘spanked’ by her father for causing May’s nose to bleed! They had their differences, but still they had many things in common. For example, they shared a love for music, for family history and both kept detailed records of their lives for future posterity to read.
Perhaps what they shared most as sisters was a united faith. Specifically, a faith in what they saw to be the true gospel of Jesus Christ, restored once again to the earth. It is this aspect of their lives that I have found most fascinating to learn about.
Writing their ‘religious’ history, I have asked myself questions like: How does one explain such faith? Were May and Maud more naturally inclined to be faithful than others? Why did they continue to believe, especially when trials came their way? What rewards came from their faith? What can we learn from their example of faith?
Recently, I heard an inspiring talk given by one of today’s leading Book of Mormon scholars, Terryl L. Givens. In speaking about the choice between faith and doubt, he said:
‘The call to faith is a summons to engage the heart, to attune it to resonate in sympathy with principles and values and ideals that we devoutly hope are true, and to have reasonable but not certain grounds for believing them to be true. I am convinced that there must be grounds for doubt as well as belief in order to render the choice more truly a choice—and, therefore, the more deliberate and laden with personal vulnerability and investment. The option to believe must appear on our personal horizon like the fruit of paradise, perched precariously between sets of demands held in dynamic tension. One is, it would seem, always provided with sufficient materials out of which to fashion a life of credible conviction or dismissive denial. We are acted upon, in other words, by appeals to our personal values, our yearnings, our fears, our appetites, and our egos. What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love. That is why faith, the choice to believe, is, in the final analysis, an action that is positively laden with moral significance…
‘Why, then, is there more merit—given this perfect balance—in believing in the Christ (and His gospel and prophets) than believing in a false deity or in nothing at all? Perhaps because there is nothing in the universe—or in any possible universe—more perfectly good, absolutely beautiful, and worthy of adoration and emulation than this Christ. A gesture of belief in that direction, a will manifesting itself as a desire to acknowledge His virtues as the paramount qualities of a divided universe, is a response to the best in us, the best and noblest of which the human soul is capable.’[33]
I have no memories of which I can recollect, seeing or being with my Grandma Maud or her sister May. But I know, from pictures taken of me with them that I have met them. Through these photographs, stuck into the first few pages of my childhood albums by my mother, I was able to learn what Maud and May looked like.
From time to time I heard stories about them, shared with me by my father and mother, sometimes from my older siblings. I always loved to hear these stories and perhaps because of this, I have always felt closely connected to them as if I knew them personally.
In family conversations over the years, John and Anice Prince were rarely mentioned. We spoke more about their daughters.
May was always referred to affectionately as ‘Aunt’ May in our home. I thought the stories I heard about her were wonderful and legendary. Since I was a boy I remember seeing pictures of May posing with her large dark glasses and fur coats next to important people, whose names I didn’t then know.
May’s personality was described to me as outgoing and confident. But descriptions of her were rarely complimentary, for she has often been portrayed as a controlling, demanding woman, with a tendency to act with an air of superiority around others. But whether the stories were positive or negative, they were always fascinating to me.
May came from America to visit our family for a week in February 1979. I was nearly one at the time. My mother wrote of May on that occasion, ‘She is very stimulating. The children are very impressed. She is a very spiritual woman with high standards and makes me feel inadequate. Her feelings on health foods are quite strong too and she is trying to encourage us to have better diets…there is much to be learnt from her.’ May generously bought us food and toys. Mum also wrote that ‘Michael told May, she could stay as long as she liked!’
On the Sunday, May came to church with us, at one point in the testimony meeting my Dad and May stood up at the exact same time to bear their testimonies. My father wrote in his journal that ‘it was a choice experience. Whilst May bore her testimony everyone listened intently to what was said.’
There was an amusing incident as our family said goodbye to May at Liverpool Lime Street Station. We all got onto the train to have a look at May’s First-Class compartment and to say a quick prayer together before the train was due to depart. Suddenly the door slammed shut and the whistle blew, my Dad tried to open the doors but couldn’t. Dad wrote later ‘my pulse doubled for a couple of seconds,’ there was a bit of a panic, ‘Louise started crying too’ - until a railway official came and opened the door for us to get off.[1]
May came to visit again, two years later, this time she brought her granddaughter Margaret Pearson with her too. On 4th May 1981, my Dad, Louise and Michael went to meet them in Chester. My Dad wrote, ‘Aunt May bought all the family a present. We then toured two or three villages in Cheshire where some of our ancestors spent their lives, namely the Potts, Edgeley and Wright families, the nearest town was Nantwich.’ Afterwards, my father drove May and Margaret to Harrogate to the Majestic Hotel where they were staying. Mother, who didn’t go, observed on their return home at midnight, ‘I think they all found it stimulating.’[2]
Most of what I have learned since about May, has been acquired from the 104 page-book she wrote in 1982, The Campaign of Faith and You that she dedicated to her parents. In producing the book she was assisted by two of her granddaughters, Jennifer and Margaret Pearson. Jennifer had just returned from a mission in Japan, and she helped design the book’s cover. Margaret a graduate from Brigham Young University typed the manuscript. In the first few chapters May introduces her ancestry, family upbringing, conversion to Mormonism and subsequent emigration to America. The rest of the book deals primarily with May’s proselytising efforts in the political and social circles in which she mixed.
One interesting experience May relates is while working hard in California, November 1960, campaigning for the Republican Party during the closely fought presidential election battle between Richard Nixon and John F. Kennedy. May wrote, ‘The day [9 November] that he [Nixon] lost to John Kennedy, I made straightway to his mother’s [Hannah Milhouse Nixon] home, to find her alone, with a tear-stained face as she answered the door and asked me in…I was her first caller!’
Mrs Nixon showed May around her home, pointing out items of ‘memorabilia’ that reminded her of memories of her son Richard growing up. While stood together in the kitchen, Mrs Nixon told May of how Richard would pull down the blinds, so that his friends outside wouldn’t ‘razz’ on him for washing the dishes, telling him, ‘only sissies wash dishes!’
Mrs Nixon and May also shared views on ‘the Godless nature’ of Communism, and Richard’s devout beliefs as a Quaker. According to May, she and Richard Nixon’s mother became good friends and Mrs Nixon once told May that the ‘Mormon’ scripture she gave her was ‘a source of great comfort.’[3]
Not long after this experience May moved to New York and became a member of the Women’s National Republican Club and the Republicans Abroad Committee. She often attended social functions rubbing shoulders with ambassadors, congressmen and other dignitaries. In an LDS Church News article published 28 February 1981, May shared her reasons for proselytising Mormon beliefs with these political leaders. ‘The fact that these people hold influential government positions does not mean they do not have the same spiritual needs as the rest of us. In fact, I believe they are more in need of divine assistance than the rest of us, since much of our temporal welfare depends on the decisions they make.’
The main method by which May went about sharing the gospel was by purchasing personally-engraved, leather bound copies of the triple combinations (Book of Mormon, Doctrine & Covenants & Pearl of Great Price) and then presenting them as gifts. The first person she presented with a T. C. (how May referred to the Triple Combination scripture) was Liu Chieh, Taiwan’s representative to the United Nations. ‘Once I had done it,’ said May, ‘it just seemed like the thing to do, again and again.’
That was 1965 and since then May went on to present copies of the Church’s Standard Works to more than 100 persons, including three Republican Presidents (Richard Nixon, Gerald Ford and Ronald Reagan), one vice President and a number of congressmen, ambassadors and other public officials.[4]
One British newspaper article, featuring May’s presentation of scripture to the Mayor of Harrogate put it aptly, describing her ‘dual role or mission – as a campaigner on behalf of the candidacy of President Nixon…and as a propagandist for the Mormon Church.’[5]
On a recent visit to my Aunty Susan’s home in Doncaster we spoke briefly about her memories of May. Susan recalled that May was a ‘larger than life’ character and her father, Bert, didn’t get on to well with her. Susan said that when May came to visit, she would be quite intimidating. May made quite a show arriving at the Station with her ‘big hats.’ Susan remembers how May would ‘open her suitcase, full of herbs, or ‘erbs’ as Aunt May would pronounce it!’[6]
From telephone conversations this year with Leah Pearson, (who currently lives in Provo, Utah) Leah has shared all kinds of memories of her mother. One occasion she recalled was when she and May went to visit Maud and Bert. May often expected to be chauffeured to all kinds of places – friends, acquaintances and family history sites during her stay in England. Leah said that ‘it was not long after the war, car fuel was not cheap and Bert had to put his foot down, telling my mother he couldn’t drive her to all the places she wanted to go to.’
Leah related how growing up, she moved around the country a lot, with her mother. Leah described it as a difficult time, never able to settle in one place for long. ‘Mother was an unusually high-strung person,’ stated Leah. ‘She was a brilliant singer, but would often treat people quite harshly, i.e. pianists who were accompanying her.’[7]
Barbara Elvidge has said similar things. ‘My first memory of May visiting England was when I was in my teens and I was overwhelmed by her dominating personality. It was so foreign to our home.’ Barbara said that Maud was very loyal to May and was willing to do anything for her. Barbara also remembered later, when May came to one of her child’s weddings that she was quite a handful then.[8]
To these views, my mother has added her own. ‘May is often looked on as an eccentric in the family for her extreme views on health, food and religion, but in actual fact she is right in many things, but just autocratic and dominating in pressing them forward. She has taught me many things for which I am grateful. She also has a great deal of concern for others as had her sister Maud.’[9]
CHAPTER 15: Remembering Maud
Alternatively, the stories I have grown up hearing about Grandma Maud were virtually all positive. Though I don’t personally remember Maud, I have always imagined her to be a very cheerful, friendly and morally upstanding woman. I always picture her as a practical woman, busy in the home, fulfilling endless chores.
The story told most often of Maud was of her as a young mother, during and after World War II running a primary full of children. While she did this, Bert was busy in the Home Guard, often being called out in the evenings and on weekends. He had stayed in England during wartime, because of his work as an Electrical Engineer. Maud ran the primary from home, but when it grew too big she moved over the road to the infant school. Barbara said ‘when I was too old for Primary I used to go and play the piano for her. She seemed to do it almost single-handed, although there must have been one or two sisters to help her and the missionaries sometimes. A large number of the local children were attracted to coming and she had about 40 in the group.’[10] My father also wrote, ‘attending primary was a joy to me and its wholesome influence has helped me all my life.’
My Dad added, ‘Mum continued to faithfully teach us the principles of the gospel and we had frequent visits from strapping big Elders from the US of A. I loved them, they always took such interest in us.’ My father recalled how Maud took them with her on trips with the whole Doncaster LDS Branch, visiting ‘Cleethorpes, Bridlington and Whitsuntide…the missionaries were such fun.’[11]
Robert wrote about the family holidays he remembered as a child, ‘we managed a holiday each year. The first in my memory are those in a boarding house at Blackpool. We went there several times after the war, in the early Fifties we went to Somerset and on the Norfolk Broads…Dad took slides, which later were shown by projector.’
Maud continued her activity in church, although her husband Bert ‘didn’t feel inclined to take up the faith of the Latter-Day Saints.’ My father wrote, ‘it was necessary for Mum to go it alone or pack it in…although Dad was not of the same mind, when things got tough for her, the necessary encouragement and support were offered and it was possible for Mum to continue to attend church.’
Maud’s children drifted away from church attendance, but she never gave up hope of them one day returning. Barbara described her feelings this way:
‘I steadily strayed from activity in the church, reading a diary that I wrote in 1954 I was surprised how little we went to church as a family, or perhaps my record was not complete. I met Rowland and started going with a group away to the hills at the weekends and stopped all church contact, I think this way I was able to feel most comfortable about not attending church regularly, somehow it deadened my conscience. I eventually married Rowland and much to mother’s dismay decided to marry in the parish Church of England. We moved away from home and started a new life together with no church. My mother often brought church up when we visited and would quote little things from the Book of Mormon from time to time hoping to touch us in some way. She kept me in touch with the members and it shook me when John Maxwell was investigating and later joined the church (I was at school with him) and then followed Sheila Wright later to become Maxwell and her mother.
The missionaries called referred by my mother when we were living in Stevenage and the new chapel was being built. We let them in and they immediately sparked my interest and awoke my testimony. Rowland took a little longer as he had to start from scratch. I used to think that my mother’s reminders put me off, but I think now that she never let me truly feel comfortable about my inactivity (although I was not technically a baptised member I never felt that way). We have a great deal to thank her for.’[12]
My parents were baptised too, six years after the Elvidges, 17 November 1971.
My mother recorded, ‘Bob of course attended church as a child and fell away around the age of 14 and still kept his church teachings in his heart, though unbaptised and inactive. Those things may have been what attracted me to him!’ Influential in their conversion were Barbara, Rowland and the missionaries, but I think especially important was Maud’s example and her little reminders to my parents over the years.
My mother (who was raised a Methodist) wrote that one of the first LDS events she attended, while courting my father, was the ‘Singing Mothers’ Concert at Albert Hall, in Nottingham in which Maud took part. Although touched by the church literature she was given as a result of attending the concert, my mother soon lost interest. ‘I carried on as a member of the Methodist Church and enjoyed my activities…Bob came to church with me and it satisfied my needs.’ Maud had not given up on my mother though, which she clearly recalls, ‘my future mother-in-law often spoke about her church as she always was a good missionary.’ Another time Mum wrote in her journal that she was ‘impressed by [Maud’s] zeal and dedication.’ Sometimes her zeal was even too overwhelming for my mother to take! After being baptised, my Mum wrote that, ‘Bob’s Mum and the Elvidges were thrilled.’[13]
Leah has also commented on how vital Maud’s influence was in supporting her to stay active in the church. When Leah was studying at the University of Utah (where she met her husband Ray Pearson) Maud wrote her several letters. These letters Leah said were a ‘lifesaver.’ Leah also expressed what a lovely alto singing voice Maud possessed.[14]
Maud held a wide variety of church callings and responsibilities over her lifetime. As well as teaching the Nursery and Primary children (where she later became Second Councillor in Stake Primary), she gave a lot of service in Relief Society. In Relief Society Maud was a secretary, teacher, ‘spiritual living’ leader, First and Second Councillor and President in Doncaster. Maud was also called to give instruction to other members about genealogical work.[15]
Maud’s husband, Bert had started his own electrical business in 1953, acquiring premises in Gordon Street, the same year as their fifth child, Susan (18 January) was born. Robert wrote that his father was often fully occupied in the business and Maud’s hands were full with the children to care for, along with her church callings.
Any time Maud had for relaxation, she filled by studying church books and going to the library. Maud’s hobbies included knitting, crochet, embroidery, gardening and monologues.[16] ‘When John was oldest to care for the rest of us,’ wrote Robert, ‘Dad without fail took Mum out to the pictures once per week. And the Don, Picture House Odeon and Gammont…in their later years the picture houses of England, Scotland and Wales were found and it was another notch on Dad’s cinema watching stick as they toured the land at holiday with the caravan.’[17]
Herbert partly retired from his business in 1975, due to health reasons. His oldest son John took over from him. Maud saw her husband’s health worsen, with him having a series of strokes, until in 1977 he had a very severe stroke that he wasn’t able to recover from. Bert died at home, 2 May, 69 years old.[18]
My sister, Louise, although only 7 years old when Bert died and only able to get to know him from a child’s perspective, still remembers some things about him. Louise wrote that Grandpa Harbon, ‘was similar to our Dad – with his quiet, but strong observing nature.’ Louise remembered playing in the garden at Cusworth Lane, ‘Granddad had a lovely greenhouse that I always wanted to go in, because it was full of nice plants, but it was out of bounds unless he was there. There was a little pond that Michael fell in!’ Louise also recalled two other personal memories: one being Bert’s ‘special chair by the fireplace, which only he sat in. The other was in his final weeks of life, when he had been bedridden. I remember being taken in to his room to see him, as a young child quite a scary experience but a picture that will always remain in my memory.’[19]
While Maud will be remembered through her journals and letters, one of Bert’s lasting contributions, are his photographs and cine films. In 1994, Andrew Harbon edited and reformatted footage from Bert’s Kodak cine films from the 1960s. Through the images Bert captured, his interests and passions come vividly to life - chiefly his love for family, boats, horses, motorbikes, caravan, planes, walking in the countryside, wildlife etc…
One example of Bert’s cine films, of great significance for me, was what he filmed from my parents wedding. Bert seemed to possess a sensitive eye for detail and a great ability to capture the human emotions of his subjects on camera.
Maud wrote regularly in journals throughout her life and also kept a Book of Remembrance. Reading what Maud wrote in 1978 one senses, despite efforts to stay active and with many visits from family and friends, she felt very lonely without her husband. She records taking flowers to Bert’s graveside in Arksey Cemetery.
On 17 August 1978, Maud wrote that she was at the London Temple, with Barbara, Rowland, Robert and Caroline, where they performed various temple ordinances for family. The most special ordinance for Maud though was to be married to ‘her husband for time and all eternity.’ Maud wrote of the experience, ‘well everything went okay in the sealing room all right and now my darling Bert and I are sealed forever. I hope he wants it that way – as I certainly have been looking forward to it.’ On this occasion Barbara and Robert were sealed to their parents too.[20] My father recalled that there was ‘glorious sunshine’ on this memorable day as they visited the temple.[21]
Maud has often been praised for the love she gave her children and when she became a grandmother, she likewise sought her grandchildren’s happiness. Not long after I was born, she came for a short stay and also to attend Louise’s baptism on 29 April 1978. Maud gave a short talk about the 4th Article of Faith, ‘which all the children present listened to avidly,’ Dad observed. Louise said ‘I was really excited that Grandma Harbon spoke. She really was a special guest for me, because I don’t remember her coming to visit us that often and she bought me a new green dress to wear on that day.’[22]
As a family we visited Maud at her home in Doncaster in July and December 1978. Sleeping at Maud’s, Louise remembered on one occasion, ‘one morning I came downstairs before anyone else and Grandma was down there. We sat together in the living room. All around the fireplace she had her Hummel or whatever it was collection and she gave me one of her pieces. It was a special moment for me, because she treated me as someone responsible. I have since lost it!’[23]
On one of these visits to Maud, my father wrote that he gave Maud a priesthood blessing at Church. ‘That was special to us,’ he said. ‘I do appreciate my Mum for what she is and what she has done for us.’
Maud decided in June 1979 to sell the family home of 45 years in Doncaster. She moved, later that year, to live with Barbara and Rowland who had bought a home at 1 York Road, in St Albans.
My Dad went to the London Temple a couple times early on in 1980 and would usually meet up with Maud there or in St Albans. Maud did come to stay with us for week, which was enjoyable, except for an unfortunate incident at Liverpool Lime Street Station, where Maud accidentally fell on the escalator, which my mother recalled was ‘upsetting for her.’ The next time we saw Grandma Harbon was at the end of August in St Albans. Aunt May was also in London at this time, promoting Ronald Reagan’s cause in his presidential campaign and we had tea with her on one evening.[24]
Louise remembers of these trips to St Albans, ‘I really liked [Maud’s] room and all the lovely dark wood furniture and the grandfather clock…I remember Grandma being a really good cook, mum was irritated that dad used to go on about it too much! Grandma served rice pudding with vanilla ice-cream, I found this the height of luxury, because mum either gave us rice pudding or ice-cream, NEVER together!’ I absolutely loved it. Dad also used to say no one could beat his mum’s pastry!’[25]
Maud was sadly diagnosed with breast cancer not long later. We went down to see her 28 May 1981, after she was recovering from an operation and radiotherapy treatment. When we were there she was very tired and in a lot of pain.
The last time the whole of our family saw Maud before she died was a visit we made at the end of October 1981. Maud was now very weak and taking painkillers, my mother commented however that ‘she is very cheerful and keeps her faith up.’ She tried to keep busy too. While we were in St Albans, it was Michael’s 8th birthday and therefore he was baptised in the LDS chapel there, especially memorable because Maud was able to attend.[26]
Since that last visit of our family, my father’s concerns for Maud’s deteriorating health grew and he often telephoned Barbara to monitor any developments. In January 1982 word came from Aunt May, who was strongly requesting for her sister to go to USA to have herb treatment there and abandon the Chemotherapy. Maud was reluctant to go and after some discussion Dad advised Maud simply to follow the counsel of her Bishop. On 17 January my father telephoned, he wrote in his diary that ‘Mum sounded weary, although been to church. Her neck is troubling her now.’[27]
The last letter my family received from Maud was stamped 15 February. Maud said it was cold outside and she had a great urge just to stay in bed, but she remained positive by writing ‘Whatever the weather we’ll weather the weather, whether we like it or not!’ But also adding her wish for the weather to improve, ‘I hope spring won’t be long, the tulips, yellow and red are out. Quite lovely.’
On February 19, Dad received news from St Albans that Maud’s ‘days are now somewhat numbered in weeks.’ The next day, my Dad’s brother, John, spent the whole day with Maud (which turned out to be the last time he saw her alive).
On Sunday 21 February, Louise, Michael and Amy went to church on their own in Southport, because Mum and Dad were both sick. Dad was now getting desperate to go and see his mother, whose state was worsening, according to Rowland. On the Monday, Dad went to the doctors, who promptly put him off work for a week. Dad hoped he would be better in a few days and planned to travel to St Albans on the Friday, hoping to take the rest of us with him to see Grandma.
But on Tuesday evening, Dad rang Barbara, who said Maud was not expected to last more than a couple of days. My father wrote, ‘this was a shock to me and I intend to travel to see her tomorrow if suitable trains can be found. I am still very weak myself from the flu, but I discussed it with Caroline and we decided I should go.’
Wednesday 24, Dad got a return ticket for £9.90 from Liverpool to London. It was a very cold day and my father was very weak physically when he got on the train for the 5-hour ride south. ‘The walk from the station at St Albans was the last straw and I was quite dizzy by the time I arrived at 1 York Road.’
My father wrote several details about Maud’s state of health upon his arrival to see her. ‘Mum was on two-hourly doses of a mixture containing morphine and largactil, which relieves the pain. The only sustenance that she receives are frequent sips of boiled water through a straw…Mum comes out of a subdued sleep for short periods and converses very plausibly, but soon lapses.’
Robert noted that the last day Maud had read in the Book of Mormon was February 18. She was up to 3 Nephi 15, adding that this was ‘a wonderful part of the scripture, dealing with the Saviour’s visit to the Nephites following the Resurrection.’
On Thursday of that week, Peter and his wife Carol brought Maud’s sister-in-law, Phyl to visit. My Dad said he was sorry to see them leave that evening and said, ‘I think Peter who doesn’t show much emotion was feeling that way.’
The next morning Robert was awoken at 7:15 a.m. by Rowland, who said he had been prompted several times in the night to give Maud a blessing. My Dad said, ‘after washing and dressing, I said a quiet prayer and went to Mum’s bedroom, where Rowland was waiting…Rowland suggested I anoint with oil, but Mum said it was “Robert’s turn,” so Rowland anointed and I gave her a blessing of faith and comfort and assurance assisted by Rowland.’
Clare Elvidge, a trained nurse, had returned from Oxford and was assisting in Maud’s care. Clare had persuaded the Doctor to allow her to administer injections, instead of the giving Maud her medicine orally, because of her difficulty swallowing.
Monday, March 1, was the last day of my father’s visit. In his journal he recorded:
‘As the injections do not sedate to the same extent, Mum was much more awake this morning and she seemed quite calm and serene. The sun was shining and she related having a dream or vision of having seen Joseph Smith and she was so excited and wanted me to know of the good news that the Saviour wanted to be here soon. She repeated this a couple of times. I was thrilled to be there with this time of finality of Mum’s mortal probation. She was faithful even during this time of great trial. Time for goodbyes and I said a prayer with her. Mum tried to repeat it after me, but was too weak to finish. I asked her to say hello to Dad for me and said goodbye, before departing in heavy rain on my journey home. I arrived home about 4:30pm. It was good to see Caroline and the children again.’
We received news by telephone on Friday March 5th that Maud had died, at 6am that morning - she passed away peacefully. My Dad added, ‘the strain of the last few weeks is now drawing to a close and Mum has passed through the veil to loved ones waiting for her.’[28]
Louise has a memory of this day too, but from her perspective as an 11 year old. ‘I remember quite distinctly the phone call from Aunty Barbara. We lived at Unit Road (Ainsdale), we were having breakfast before school…Mum told me and Mike that Grandma had died and asked us if we were okay to go to school. Then she called Dad who was already at work…I was quite upbeat about it, and went away to get ready. On deeper reflection, I realised that I had missed a vital window of opportunity – so I decided to feign some sorrow and did actually get my day off.’[29]
Two days after Maud passed away, my mother remembered again Maud’s influence in her conversion to Mormonism, writing ‘To Mum H. then we owe our membership in the Church and I am thankful for the closer relationship I had with her since the day we joined the Church. Bob drew closer to her...We didn’t always see eye-to-eye, but that will have been my fault – me being the more abrasive one.’
The following Thursday we travelled to Doncaster, staying in Conisbrough with my mother’s parents. Dad went to meet Aunt May, who had flown from Salt Lake City, via Dallas, to Atlanta, then to Gatwick airport and then travelling from London to Doncaster for her sister’s funeral.
My father recalled spending a ‘pleasant evening meal with Aunt May at the Mount Pleasant Hotel in Bawtry.’ They spoke for 3 hours until 11:30 pm. May told my father about the book she had written ‘shortly to be published concerning faith and church proselytising.’
Friday March 12, the day of Maud’s funeral service was cold and windy with some rain - my mother recalls it also being ‘snowy.’ We all gathered at my Uncle John’s home, to leave for the church at 1 pm. Barbara and Rowland just arrived in time, there son John Elvidge’s car broke down on the motorway just south of Doncaster and a taxi was quickly sent out to rescue him.
A special service was held at the LDS church in Doncaster. Rowland gave the invocation, and there were talks from two Bishop’s who had known Maud - Bishop Broome and Dewey, who spoke about her faith and the example she had set for all. My father spoke second, and although he had prepared notes (see Appendix 3) for a talk, he didn’t refer to them. My Dad expressed the feelings of assurance that both Maud and Bert had passed into loving family relationships and challenged all to find out what Maud had found out when only a girl. My Dad suggested that the grandchildren read Maud’s writings and for them to keep their own journals. He finished by explaining the Holy Ghost. My sister Amy, aged 6, remembers singing the hymn, ‘I Know That My Redeemer Lives,’ at the funeral and that Dad appeared quite emotional during the song.
Maud was buried at Arksey Cemetery, in the grave with Bert. Louise remembers standing by the graveside, with her cousins Wendy and Anne, also around the same age as her. They talked about what they remembered about their Granddad, who was already buried there and how they felt about Grandma dying. Louise doesn’t remember what they said, just that she had a ‘feeling of genuine grief.’[30]
Following the funeral and burial, family returned again to John Harbon’s house for some refreshments and socializing.[31]
It was touching to learn from my mother’s journal that despite enduring ill health for a considerable time before she died, Maud had knitted several items to give as birthday gifts to us. My sister Jenni, whose birthday was 10 March, received a knitted dressing gown from her. I received a jumper on March 27 and Louise also received a gift from Grandma for her birthday on April 27.[32]
It is hard to put into words the great influence that Maud had on others - the love that she gave her family and friends. Her example is still with us today, even for those of us who were too young to get to know her, or were born after she died.
Maud’s older sister May passed away seven years later, 9 September 1989, in Murray, Salt Lake, Utah and was buried the following day in Salt Lake City.
May and Maud were far from identical as far as personalities go. Like all siblings they fell out at times. One time after a childhood quarrel Maud was ‘spanked’ by her father for causing May’s nose to bleed! They had their differences, but still they had many things in common. For example, they shared a love for music, for family history and both kept detailed records of their lives for future posterity to read.
Perhaps what they shared most as sisters was a united faith. Specifically, a faith in what they saw to be the true gospel of Jesus Christ, restored once again to the earth. It is this aspect of their lives that I have found most fascinating to learn about.
Writing their ‘religious’ history, I have asked myself questions like: How does one explain such faith? Were May and Maud more naturally inclined to be faithful than others? Why did they continue to believe, especially when trials came their way? What rewards came from their faith? What can we learn from their example of faith?
Recently, I heard an inspiring talk given by one of today’s leading Book of Mormon scholars, Terryl L. Givens. In speaking about the choice between faith and doubt, he said:
‘The call to faith is a summons to engage the heart, to attune it to resonate in sympathy with principles and values and ideals that we devoutly hope are true, and to have reasonable but not certain grounds for believing them to be true. I am convinced that there must be grounds for doubt as well as belief in order to render the choice more truly a choice—and, therefore, the more deliberate and laden with personal vulnerability and investment. The option to believe must appear on our personal horizon like the fruit of paradise, perched precariously between sets of demands held in dynamic tension. One is, it would seem, always provided with sufficient materials out of which to fashion a life of credible conviction or dismissive denial. We are acted upon, in other words, by appeals to our personal values, our yearnings, our fears, our appetites, and our egos. What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love. That is why faith, the choice to believe, is, in the final analysis, an action that is positively laden with moral significance…
‘Why, then, is there more merit—given this perfect balance—in believing in the Christ (and His gospel and prophets) than believing in a false deity or in nothing at all? Perhaps because there is nothing in the universe—or in any possible universe—more perfectly good, absolutely beautiful, and worthy of adoration and emulation than this Christ. A gesture of belief in that direction, a will manifesting itself as a desire to acknowledge His virtues as the paramount qualities of a divided universe, is a response to the best in us, the best and noblest of which the human soul is capable.’[33]
May and Maud’s faith in Jesus Christ grew from their earliest days, from what they learnt at home and also in the Methodist Church. Their faith was reinforced in their teenage years after encountering members of The Church of Jesus Christ of Latter-Day Saints. The convictions they took into parenthood matured still further into later life as shown by what they did. Although experiencing trials and doubts along the way, as sisters they held true to what they believed was right. To use Givens’ words, ‘they had reasons to doubt and they had reasons to believe.’ What I will always remember is this - May and Maud chose to believe.
[1] Harbon, Caroline. Journal (6 & 14 Feb 1979); Harbon, Robert. Journal (4 February 1979)
[2] Harbon, Caroline. Journal (11 May 1981); Harbon, Robert. Journal (10 May 1981)
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.20-21
[4] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.71
[5] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.44
[6] Harbon, Peter. Journal (22 July 2007)
[7] Pearson, Leah (telephone conversations: 5 Dec 2006, 2 Aug 2007)
[8] Elvidge, Barbara (email, 4 March 2007)
[9] Harbon, Caroline. Journal (14 March 1982)
[10] Elvidge, Barbara (email, 4 March 2007); www.elvidge.co.uk ‘Harbon Genealogy:Maud Prince’
[11] Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[12] Elvidge, Barbara (email 4 March 2007)
[13] Harbon, Caroline. Journal (‘My Conversion to The Church of Jesus Christ of Latter-Day Saints,’ written October 1991); Harbon, Caroline. Journal (7 March 1982)
[14] Pearson, Leah (telephone conversation, 5 Dec 2006)
[15] Harbon, Maud. Book of Remembrance (Amy Parker’s notes)
[16] Harbon, Maud. Book of Remembrance (Amy Parker’s notes); Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[17] Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[18] www.elvidge.co.uk ‘Harbon Genealogy: Maud Prince’
[19] Erlacher, Louise (‘Grandparents’ Christmas Memory 2005); Erlacher, Louise (email, 7 Sept 2007)
[20] Harbon, Maud. Journal (17 August 1978)
[21] Harbon, Robert. Journal (3 September 1978)
[22] Harbon, Robert. Journal (30 April 1978); Erlacher, Louise. (email 7 September 2007)
[23] Erlacher, Louise. (email 7 September 2007)
[24] Harbon, Robert. Journal (17 June, 8 Oct 1979, 17 & 31 Aug 1980); Harbon, Caroline. Journal (9 March, 3 & 31 Aug 1980)
[25] Erlacher, Louise (email 7 September 2007)
[26] Harbon, Caroline. Journal (2 November 1981)
[27] Harbon, Robert. Journal (17 January 1982)
[28] Harbon, Robert. Journal (19 February – 5 March 1982)
[29] Erlacher, Louise (email, 7 Sept 2007); Erlacher, Louise (‘Grandparents’ Christmas Memory 2005)
[30] Erlacher, Louise (email 7 Sept 2007); Erlacher, Louise (‘Grandparents’ Christmas Memory 2005)
[31] Harbon, Robert. Journal (11, 12 & 13 March 1982); Harbon, Caroline. Journal (14 March 1982)
[32] Harbon, Caroline. Journal (14 & 28 March 1982)
[33] Givens, Terryl L. Lightning Out of Heaven: Joseph Smith and the Forging of Community (BYU Speeches, 29 Nov 2005)
[2] Harbon, Caroline. Journal (11 May 1981); Harbon, Robert. Journal (10 May 1981)
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.20-21
[4] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.71
[5] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.44
[6] Harbon, Peter. Journal (22 July 2007)
[7] Pearson, Leah (telephone conversations: 5 Dec 2006, 2 Aug 2007)
[8] Elvidge, Barbara (email, 4 March 2007)
[9] Harbon, Caroline. Journal (14 March 1982)
[10] Elvidge, Barbara (email, 4 March 2007); www.elvidge.co.uk ‘Harbon Genealogy:Maud Prince’
[11] Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[12] Elvidge, Barbara (email 4 March 2007)
[13] Harbon, Caroline. Journal (‘My Conversion to The Church of Jesus Christ of Latter-Day Saints,’ written October 1991); Harbon, Caroline. Journal (7 March 1982)
[14] Pearson, Leah (telephone conversation, 5 Dec 2006)
[15] Harbon, Maud. Book of Remembrance (Amy Parker’s notes)
[16] Harbon, Maud. Book of Remembrance (Amy Parker’s notes); Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[17] Harbon, Robert (‘Thoughts about Mum’s life,’ March 1982)
[18] www.elvidge.co.uk ‘Harbon Genealogy: Maud Prince’
[19] Erlacher, Louise (‘Grandparents’ Christmas Memory 2005); Erlacher, Louise (email, 7 Sept 2007)
[20] Harbon, Maud. Journal (17 August 1978)
[21] Harbon, Robert. Journal (3 September 1978)
[22] Harbon, Robert. Journal (30 April 1978); Erlacher, Louise. (email 7 September 2007)
[23] Erlacher, Louise. (email 7 September 2007)
[24] Harbon, Robert. Journal (17 June, 8 Oct 1979, 17 & 31 Aug 1980); Harbon, Caroline. Journal (9 March, 3 & 31 Aug 1980)
[25] Erlacher, Louise (email 7 September 2007)
[26] Harbon, Caroline. Journal (2 November 1981)
[27] Harbon, Robert. Journal (17 January 1982)
[28] Harbon, Robert. Journal (19 February – 5 March 1982)
[29] Erlacher, Louise (email, 7 Sept 2007); Erlacher, Louise (‘Grandparents’ Christmas Memory 2005)
[30] Erlacher, Louise (email 7 Sept 2007); Erlacher, Louise (‘Grandparents’ Christmas Memory 2005)
[31] Harbon, Robert. Journal (11, 12 & 13 March 1982); Harbon, Caroline. Journal (14 March 1982)
[32] Harbon, Caroline. Journal (14 & 28 March 1982)
[33] Givens, Terryl L. Lightning Out of Heaven: Joseph Smith and the Forging of Community (BYU Speeches, 29 Nov 2005)
The John & Anice Prince Family, Part 3
The John & Anice Prince Family: A Religious History, PART 3
by Peter C. Harbon
%5B1%5D.jpg)
Herbert Harbon (Robin Hoods Well)
Maud with LDS members
Herbert & Maud's wedding
Herbert Harbon
Herbert Harbon
Herbert Harbon (child)
Maud Prince
Maud Prince
Maud Prince
Anice & Maud Prince
[1] www.elvidge.co.uk, ‘Harbon Genealogy: Herbert Samuel Harbon’ & ‘Herbert Harbon’
[2] www.elvidge.co.uk, ‘Harbon Genealogy: Herbert Samuel Harbon’; Doncaster Newspaper, Obituary, 1977.
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.14
[4] www.elvidge.co.uk, ‘Harbon Genealogy: Maud Prince’
[5] www.elvidge.co.uk, ‘Harbon Genealogy: Anice Eliza Barnett’
[6] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.14
[7] Pearson, Leah (telephone conversation, 2 Aug 2007)
[8] www.familysearch.org; Harbon, Maud. Book of Remembrance (Amy Parker’s notes)
by Peter C. Harbon
%5B1%5D.jpg)
Herbert Harbon (Robin Hoods Well)
Maud with LDS members
Herbert & Maud's wedding
Herbert Harbon
Herbert Harbon
Herbert Harbon (child)
Maud Prince
Maud Prince
Maud Prince
Anice & Maud PrinceCHAPTER 12: Herbert Samuel Harbon
When Maud was 20 years old she met Herbert Samuel Harbon or ‘Bert.’ Bert was a young man from Robin Hoods Well, near Doncaster. Bert was almost two years Maud’s senior. He was a keen motorcyclist and loved to attend rallies and hill climbing events. Bert won several silver trophies demonstrating his skills at these events. Through Bert’s group of motorcycle friends he met Maud. While they were falling in love, Maud would often go motorcycling with him. One place they liked to drive to see was Bolton Abbey, in Yorkshire.
Bert was born 19 February 1908, to Herbert Harbon and Sarah Ann Dodson. Bert’s parents were both from Cambridgeshire. Bert’s father, Herbert, was the fourth of eleven children (five girls and six boys). When Herbert was 23 he was living in Edmonton, where he worked growing flowers and where he married Sarah Ann Dodson, 19 October 1907. The young couple then moved to Yorkshire. (There is a rumour preserved by family tradition that Herbert and Sarah eloped. It was around this time that the surname changed from ‘Harben’ to ‘Harbon’. Herbert’s father was George Harben).
The Harbon family moved into a cottage that was tied to a farm, in Robin Hoods Well. In those days farm workers were often provided housing on land owned by the farm. Herbert Sr.’s main occupation was as a Cowman. In his spare time he maintained a good vegetable garden and kept pigs and chickens to help provide for his family. Behind their cottage there was quite a large piece of land, with a stream running alongside it. The cottage did not have electricity and only one cold water tap in the scullery. Water was heated on the solid fuel range cooker in the living room. The home was lit by paraffin lamps. Their toilet was a cesspit situated in the back garden. His wife Sarah was a skilled seamstress. Bert Harbon grew up on the farm with his two younger sisters, Kathleen and Phyllis. Bert did also have a younger brother called John Francis, but he died when he was just two years old. The cottage was situated in a rural area, about 7 miles northwest of Doncaster.
The Harbon family moved into a cottage that was tied to a farm, in Robin Hoods Well. In those days farm workers were often provided housing on land owned by the farm. Herbert Sr.’s main occupation was as a Cowman. In his spare time he maintained a good vegetable garden and kept pigs and chickens to help provide for his family. Behind their cottage there was quite a large piece of land, with a stream running alongside it. The cottage did not have electricity and only one cold water tap in the scullery. Water was heated on the solid fuel range cooker in the living room. The home was lit by paraffin lamps. Their toilet was a cesspit situated in the back garden. His wife Sarah was a skilled seamstress. Bert Harbon grew up on the farm with his two younger sisters, Kathleen and Phyllis. Bert did also have a younger brother called John Francis, but he died when he was just two years old. The cottage was situated in a rural area, about 7 miles northwest of Doncaster.
Kathleen Harbon or ‘Kath’ was slightly disabled, with one leg shorter than the other. After completing her education, she helped at home with the hens or sewing with her mother. Kath conscientiously kept a daily diary for forty-two years. She was a Sunday School Teacher and a churchwarden in the local parish church.
Phyllis, or ‘Phyll’ the younger of Bert’s two sisters, was trained to be Teacher at an Infants School, where she worked all her life. Phyll and Kath never married, and stayed at home to care for their parents. They built a new house, not far from Robin Hoods Well, on the site where the school, they attended as children, had previously stood before it was demolished.[1]
Bert was educated at Doncaster Grammar School, and trained as an electrical engineer with F. B. Thorpe and Son Ltd. Later he was in charge of the contracts department of I. Pearsons and Sons Ltd.[2]
Bert was not a member of the Mormon faith and for a time Maud did not attend the Church. Although not being a member, her sister May spoke approvingly of him, describing Bert as ‘a fine chap.’[3]
Herbert Samuel Harbon and Maud Prince were married 2 April 1934, in Askern. They moved closer to Doncaster, buying a new home at 59 Cusworth Lane, nearby to Cusworth Hall. The following year after they got married they had a baby boy, John Dodson Harbon, born December 28, 1935.[4]
May and her daughter Leah returned to England for Maud’s wedding to Herbert. Once in England they stayed for an extended period of time, residing at the Lodge in Askern. May and Leah didn’t return to America until 1937.
In the five years May had been living in the United States, which she referred to as ‘Zion,’ she had been ‘very active in music circles.’ May had sung ‘as a member in the famous Mormon Tabernacle Choir, a soprano soloist with the Church of the Air Quartet Sunday evenings, “aired” from the Tabernacle, soloist with the Civic Light Opera Company in Salt Lake City.’ May had also performed in several different chapels especially at weddings and funerals. She also writes of ‘an interesting program with Bob Hope at the Utah State Fair grounds.’
While May was in England she continued to perform and use her singing abilities. She was contracted to sing at Gaumont British movie theatres, ‘it was a thrill singing to the accompaniment of their glorious theatre organs,’ said May ‘which would ascend out of the orchestra pit to the level of the stage as I made my entrance on stage singing an introductory number.’
CHAPTER 13: Deaths of John & Anice
John Prince had been ill for a number of years, but his health became critical during Christmas 1935 and he passed away in Askern, 11 January 1936. He was 54 years old. May said she was with her father ‘for his last few hours of life on this earth.’
The gravestone, made to mark John’s burial place in Askern Cemetery, was later replaced with a new one, to include Anice’s name when she died, 23 April 1957. Anice had passed away during a visit to her sister (Maud or Hannah Barnett) in Chell Heath. Anice had a stroke while in Chell Heath and upon hearing the news, her daughter Maud went to look after her, but Anice died a week later. Anice was 79 years old and had been a widow for 21 years.[5]
Shortly after John’s passing, May made it clear that she continued to attend Church meetings with Anice. May wrote in her book that she never sang at the movie theatres on Sundays, as it was her aim to always sit with her ‘widowed Mother’ in Church on the Sabbath.[6] Leah Pearson remembers of this time as a little girl, they went to Sheffield for Sunday services, because it was long before the LDS chapel was built in Doncaster.[7]
The health problems from which John suffered, were not only a burden to his work life, in having to retire from the coal mine and run his own small business enterprises, but must certainly have made it difficult for him to fulfil his Church duties in the Methodist Church and later with the Mormons. Frustrating though this must have been for him, John left an inspiring legacy for his future posterity to follow.
Although leaving school early at the age of 12, acquiring spiritual as well as temporal knowledge remained important to John, whether he learnt from others or by teaching himself things. Having to work hard from a young age in the coalmines with his brother Richard gave him toughness and discipline, which came in good use in providing for his family’s needs later in life.
John particular shared a love for music with his wife Anice. Music had brought them together and it was through the influence of music that he introduced his oldest daughter May into contact with the Mormons. Especially key, was John and Anice’s interest in singing and performing that was passed on to May and Maud. Maud once said of her parents’ singing that ‘they were a delight and joy to listen to.’
It remains that one of the most significant and unusual things John did in his life was to renounce his Methodist faith and join The Church of Jesus Christ of Latter-Day Saints. When he died in 1936 was just over 6000 members of the Church in Great Britain, today there is more than thirty times that many.
Had John lived another year, he would have witnessed the Church’s celebrations of being 100 years since the very first missionaries came to the British Isles from America. To observe the centennial, Church president Heber J. Grant and over fifty leaders came to England 19 July 1937, to participate in two weeks of festivities and conferences.
In that year of celebration, Maud and Bert had their second child, Barbara Joyce Harbon, born 12 September. It would be this baby girl who would later go on to play a key role in continuing the family’s interest in the restored gospel and who has set a faithful example to many of my generation of active service in the Church. Important to Latter-Day Saints, is the ordinances that are performed in the temple. May was endowed 5 May 1938 at Salt Lake Temple. John’s endowment was also done (by proxy) that day. Anice was endowed 2 June 1958 and sealed to her husband 17 November 1959 (also by proxy). Maud was later endowed 10 September 1977, in the London Temple.[8]
Phyllis, or ‘Phyll’ the younger of Bert’s two sisters, was trained to be Teacher at an Infants School, where she worked all her life. Phyll and Kath never married, and stayed at home to care for their parents. They built a new house, not far from Robin Hoods Well, on the site where the school, they attended as children, had previously stood before it was demolished.[1]
Bert was educated at Doncaster Grammar School, and trained as an electrical engineer with F. B. Thorpe and Son Ltd. Later he was in charge of the contracts department of I. Pearsons and Sons Ltd.[2]
Bert was not a member of the Mormon faith and for a time Maud did not attend the Church. Although not being a member, her sister May spoke approvingly of him, describing Bert as ‘a fine chap.’[3]
Herbert Samuel Harbon and Maud Prince were married 2 April 1934, in Askern. They moved closer to Doncaster, buying a new home at 59 Cusworth Lane, nearby to Cusworth Hall. The following year after they got married they had a baby boy, John Dodson Harbon, born December 28, 1935.[4]
May and her daughter Leah returned to England for Maud’s wedding to Herbert. Once in England they stayed for an extended period of time, residing at the Lodge in Askern. May and Leah didn’t return to America until 1937.
In the five years May had been living in the United States, which she referred to as ‘Zion,’ she had been ‘very active in music circles.’ May had sung ‘as a member in the famous Mormon Tabernacle Choir, a soprano soloist with the Church of the Air Quartet Sunday evenings, “aired” from the Tabernacle, soloist with the Civic Light Opera Company in Salt Lake City.’ May had also performed in several different chapels especially at weddings and funerals. She also writes of ‘an interesting program with Bob Hope at the Utah State Fair grounds.’
While May was in England she continued to perform and use her singing abilities. She was contracted to sing at Gaumont British movie theatres, ‘it was a thrill singing to the accompaniment of their glorious theatre organs,’ said May ‘which would ascend out of the orchestra pit to the level of the stage as I made my entrance on stage singing an introductory number.’
CHAPTER 13: Deaths of John & Anice
John Prince had been ill for a number of years, but his health became critical during Christmas 1935 and he passed away in Askern, 11 January 1936. He was 54 years old. May said she was with her father ‘for his last few hours of life on this earth.’
The gravestone, made to mark John’s burial place in Askern Cemetery, was later replaced with a new one, to include Anice’s name when she died, 23 April 1957. Anice had passed away during a visit to her sister (Maud or Hannah Barnett) in Chell Heath. Anice had a stroke while in Chell Heath and upon hearing the news, her daughter Maud went to look after her, but Anice died a week later. Anice was 79 years old and had been a widow for 21 years.[5]
Shortly after John’s passing, May made it clear that she continued to attend Church meetings with Anice. May wrote in her book that she never sang at the movie theatres on Sundays, as it was her aim to always sit with her ‘widowed Mother’ in Church on the Sabbath.[6] Leah Pearson remembers of this time as a little girl, they went to Sheffield for Sunday services, because it was long before the LDS chapel was built in Doncaster.[7]
The health problems from which John suffered, were not only a burden to his work life, in having to retire from the coal mine and run his own small business enterprises, but must certainly have made it difficult for him to fulfil his Church duties in the Methodist Church and later with the Mormons. Frustrating though this must have been for him, John left an inspiring legacy for his future posterity to follow.
Although leaving school early at the age of 12, acquiring spiritual as well as temporal knowledge remained important to John, whether he learnt from others or by teaching himself things. Having to work hard from a young age in the coalmines with his brother Richard gave him toughness and discipline, which came in good use in providing for his family’s needs later in life.
John particular shared a love for music with his wife Anice. Music had brought them together and it was through the influence of music that he introduced his oldest daughter May into contact with the Mormons. Especially key, was John and Anice’s interest in singing and performing that was passed on to May and Maud. Maud once said of her parents’ singing that ‘they were a delight and joy to listen to.’
It remains that one of the most significant and unusual things John did in his life was to renounce his Methodist faith and join The Church of Jesus Christ of Latter-Day Saints. When he died in 1936 was just over 6000 members of the Church in Great Britain, today there is more than thirty times that many.
Had John lived another year, he would have witnessed the Church’s celebrations of being 100 years since the very first missionaries came to the British Isles from America. To observe the centennial, Church president Heber J. Grant and over fifty leaders came to England 19 July 1937, to participate in two weeks of festivities and conferences.
In that year of celebration, Maud and Bert had their second child, Barbara Joyce Harbon, born 12 September. It would be this baby girl who would later go on to play a key role in continuing the family’s interest in the restored gospel and who has set a faithful example to many of my generation of active service in the Church. Important to Latter-Day Saints, is the ordinances that are performed in the temple. May was endowed 5 May 1938 at Salt Lake Temple. John’s endowment was also done (by proxy) that day. Anice was endowed 2 June 1958 and sealed to her husband 17 November 1959 (also by proxy). Maud was later endowed 10 September 1977, in the London Temple.[8]
[1] www.elvidge.co.uk, ‘Harbon Genealogy: Herbert Samuel Harbon’ & ‘Herbert Harbon’
[2] www.elvidge.co.uk, ‘Harbon Genealogy: Herbert Samuel Harbon’; Doncaster Newspaper, Obituary, 1977.
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.14
[4] www.elvidge.co.uk, ‘Harbon Genealogy: Maud Prince’
[5] www.elvidge.co.uk, ‘Harbon Genealogy: Anice Eliza Barnett’
[6] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.14
[7] Pearson, Leah (telephone conversation, 2 Aug 2007)
[8] www.familysearch.org; Harbon, Maud. Book of Remembrance (Amy Parker’s notes)
Wednesday, 21 May 2008
The John & Anice Prince Family, Part 2
The John and Anice Prince Family: A Religious History (PART 2)
By Peter C. Harbon
May & Maud 1916
Maud Prince 1924
John Prince (outside shop in Askern)
John Prince (selling ice-cream Askern)
By Peter C. Harbon
May & Maud 1916
Maud Prince 1924
John Prince (outside shop in Askern)
John Prince (selling ice-cream Askern)CHAPTER 4: Methodism
John and Anice were raised in the Methodist Church. In Pittshill, John had attended every Sunday with his sister Margaret and younger brother Richard. It was also in the Methodist Chapel in Chell Heath where John and Anice had become friends singing in the choir together. It has been recorded that John worked in the Methodist Chapel in Askern as a Sunday School Superintendent. May wrote in her book that another of her uncles was a minister in the Methodist Church.[1]
Methodism was a movement of Protestant Christianity. It originated in November 1729, when four young men of Oxford, John Wesley, Charles Wesley, Mr Morgan and Mr Kirkham began to spend some evenings in a week together, in reading, chiefly the Greek New Testament. Over the next six years others joined this group, becoming known as Methodists (the name alluded to some ancient Physicians so called). These men were zealous and highly conscientious Christians, who perceived a great apathy in the Church of England at that time.
Much of their theological beliefs stemmed from John and Charles Wesley’s focus on Bible study, their desire was to be ‘downright Bible-Christians’ adopting a very methodical approach to studying the scriptures.
Despite a split in 1741 that arose from a debate about the doctrinal understanding of redemption, the Methodist movement continued to grow, largely due to vigorous missionary activity and it spread throughout the British Empire and the United States. Its original appeal was to workers (often agricultural) and slaves.[2]
The Methodist beliefs taught to John and Anice Prince were naturally passed on to their two girls May and Maud and this created the foundation of their faith in Christianity. Yet, despite the many good things they learned from attending Church and by reading the Bible together, they sensed something was missing in Methodism. Sometimes confused and sceptical, they often sought for further knowledge about God. Naturally, the Prince’s hoped that this knowledge could come from those whom they recognised to have authority within the Methodist Church.
May later put it this way, writing that ‘from my earliest remembrance as a child and religious development in the Methodist Church to my mid-teens, I was confused and sometimes frustrated with the answers to my constant questioning of my church and civic leader father: “What does God and Jesus Christ look like?” “Are they one and the same person?” His answer was always the same, as was that of my Methodist minister uncle. “It is a sacred mystery best left alone,” they said.’[3]
Leah Pearson also remembers learning that her grandfather John Prince had many questions that the Methodist ministers had not able to resolve for him at this time, echoing May’s religious insecurities as a child. Questions, that John wasn’t able to answer by his own study and prayer until he met two young missionaries from America preaching a religion quite different to the Methodist faith he had known all his life.[4]
CHAPTER 5: Conversion to Mormonism
Due to John Prince’s ill health, he had spent some time away from his family, ‘convalescing’ is how May put it, or trying to recover on the east coast of England. He had gone in search of temporal relief for his physical weakness, but had returned with a cure of far greater value, one that could give him peace to his spiritual soul.
John had met two Mormon missionaries (or Elders from The Church of Jesus Christ of Latter-Day Saints) who had come from America to share their faith.[5]
In the early 1900s, the Mormon Elders that came to England experienced a lot of prejudice and persecution in their labours. When the very first missionaries had come in the late 1830s and 1840s some of the most fruitful proselytising had occurred, but 80 years later the anti-Mormon sentiment was rampant.
Following the First World War the British government refused to grant visas to Mormon missionaries. This abrupt change came as a surprise to the Church leaders in England. The political orientation had altered during the war. Particularly influential was Edward Shortt (Home Secretary) who was opposed to the Mormons. George Albert Smith, the British Mission President at the time, pointed out that the missionaries had previously been in Britain for 82 years without any such treatment from the government, also that the Church had voluntarily withdrawn them during the war to further the war efforts of the allies. But even President Smith’s appeal was ignored and it wasn’t until further help came from American political leaders that in July 1920 missionaries were granted visas to return.[6]
Even with the missionaries return, their labours were often fraught with intense opposition from the British Public. Several Elders gave reports of persecution when trying to hold street meetings; because of the anti-Mormon campaigns such public activities often had to be cancelled by the missionaries, for fear of being violently attacked by mobs in the streets.[7]
Elder Ezra Taft Benson who later went on to become a President of the Latter-Day Saints world-wide in 1985, served a mission in England (1921-1923) and in his biography by Sheri L. Dew she writes, ‘a plague of opposition to the Church, initiated in large measure by the clergy and the press, had infected much of the British Isles. Anti-Mormon movies, plays, and articles appeared regularly.’
In 1922 a popular anti-Mormon film appeared that was based on a series of vicious novels by Winifred Graham. The film depicted the Mormons as immoral and deceitful. Entitled Trapped by the Mormons, it characterized the missionaries as villains who mesmerized young women and lured them back to Salt Lake City. As a result it was little wonder the missionaries had difficulty proselytising in places where the film was being shown.[8]
While John Prince had been away on the east coast, he knew that what he had heard from the American missionaries was true. May stated that upon her father’s return to Askern he decided ‘to put his spiritual house in order.’
In May’s account of how her father introduced the Mormon faith to her, she makes this interesting observation ‘the righteous subtlety he displayed in bringing the fullness of the gospel of Jesus Christ to the respective members of his family will long be remembered, especially in my case!’
By ‘righteous subtlety’ and ‘especially in my case’ May points our attention to the way her father understood her so well that he knew how she would best respond to the gospel message. May wrote further, ‘one day father came home and asked me if I knew a family by the name of Jones, at such and such an address. I told him that I had heard of Horace Jones the pianist. Quickly he responded and said, “That’s the family!” Continuing he told me that there was a young man staying with them who had heard me sing and wondered if I taught singing…he would like to take singing lessons from me…he was a shy fellow and would like me to go to the Jones’s house to teach him. ‘This, somehow, intrigued me,’ continued May, ‘so arrangements were made to give this shy young fellow singing lessons. What I didn’t know was that the Jones family were converts to the Mormon Church…but father knew!’[9]
John Prince was certainly aware of the self-confidence May had already developed in her singing abilities and with that in mind one can hardly conceive of a better way to introduce her to a new religion than through her expressed love for music. May further added that she was ‘the apple of her father’s eye, when he was living, as he would proudly carry my music case to the many places I was contracted to sing.’[10]
The ‘Mormon’ Jones family lived on Selby Road in Askern. Selby Road ran north away from the village centre, with the Colliery on the left. It was in the Jones’s home that May first became exposed to Mormonism. May gives the impression that there developed a healthy competitive atmosphere, between her and Horace Jones, both in music and spiritual matters, ‘in the world of religion…and in proselytising endeavours who could tell the most challenging and daring experience of the day.’
May said that upon her first visit to the Jones’s, ‘they literally piled Church literature on me! Going to bed earlier than usual, it seemed as though I had sat up all night reading.’ The next morning May said ‘descending the bedroom stairs to join my family for breakfast, I had an apparitional-flash of mind and soul! I suddenly saw that all that I had read and studied in the night was true! I knew right there and then that I was on the right track temporally and spiritually!’ She then quoted a scripture connected with this experience, ‘Behold, I am God; give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words’[11]
May added, ‘the apparition, or something equally remarkable and phenomenal, went just as quickly as it came and, I repeat, I knew then, within twenty-four hours of first knowing about Mormonism, so called, that it was true! And that nothing, absolutely nothing could or would ever erase that testimony. Up to this time (1982), since my baptism on 1 March 1924, nothing ever has!’
May was 18 when she was baptised and her sister Maud was 14 years old. They were baptised in Pitsmoor, just north of Sheffield. Their parents John and Anice were baptised not long afterwards on 5 May 1924, joining their children as converts into The Church of Jesus Christ of Latter-Day Saints.[12]
CHAPTER 6: The Missionaries
With the little information now available, it is not easy to know who influenced the Prince family the most in their decision to join the church. Both the missionaries and members living in the Doncaster area played a valuable part in their conversion.
When Elder David O. McKay became president of the British and Europe Mission at the end of 1922, he urged the current members in England to play a more active role in missionary work. During his administration, the worldwide demands upon the missionary resources were such that there was a temporary decrease of missionaries coming to England. There was a drop from more than 150 to just over a hundred. In President McKay’s sermons he created a slogan ‘Every member a missionary’ that is still widely quoted in the church today. This slogan came as a product of his term as president of the British Mission and was adopted as a theme for the saints here in 1923. The Jones family in Askern were a good example of members who sought to put this into practice as they introduced May Prince to church literature and the beliefs of the Latter-Day Saints.[13]
In May’s biography, in a chapter written about her conversion she says simply that, ‘I was baptized … into The Church of Jesus Christ of Latter-Day Saints 1 March 1924. American missionaries George Midgley and Fielding Kimball Smith (son of the prophet, President Joseph F. Smith, and Alice Ann Kimball Smith) baptized and confirmed me respectively.’ In addition, Maud has recorded that she was also baptized, on the same day, also by George Midgley, but was instead confirmed by Lyle Alton Riggs.[14]
Although little is known of the ‘direct’ influence Elders Smith, Midgley and Riggs played in the conversion of the Prince family, many interesting things have been discovered from recent research into their upbringing and family genealogies.
Learning about the circumstances from which these young Americans came, one soon learns that the testimonies they bore as a missionaries, not only represented their own individual convictions, but also to a large degree the many years of dedicated faith of their families and ancestors. (Some information about the missionaries is included here. See also Appendix B for further details.)
CHAPTER 7: Fielding Kimball Smith
Fielding Kimball Smith, who confirmed May Prince a member of the Church was born 9 April 1900 in Salt Lake City, Utah. His parents were Joseph F. Smith and Alice Ann Kimball Smith.
Fielding Smith’s upbringing was a very unusual one in the eyes of the world. He was one of the last children to be born into a polygamous family in our Church. The doctrine of plural marriage, practiced throughout half of the 19th Century had been, and still is, one of the most controversial and misunderstood doctrines. Polygamy was one of the main subjects associated with the Mormons during the 1920’s in England, which Fielding would have encountered as a missionary. But being raised in a polygamous family gave him a perspective that other Elders of a monogamous upbringing hadn’t experienced.
His father married six wives and had forty-three children and adopted several more. Joseph F. Smith’s fourth wife was Alice Ann Kimball, and they were sealed on 6 December 1883 in the Endowment House, Salt Lake City.[15]
The challenges of having a polygamous family were such that it was vital that a family love each other deeply so they could make these necessary sacrifices and maintain harmony in their homes. Joseph Fielding Smith, (first born son of Joseph F. Smith and Julina Lambson) testified of his father’s affection for his family:
‘His love for his wives and children was boundless in its magnitude and purity. The world did not know, could not know, the depths of his love for them. The wicked and the depraved have ridiculed and maligned him; but the true condition of his family life and wonderful love for his family is beyond their comprehension. O how he prayed that his children would always be true; true to God, true to their fellow men, true to each other and true to him! “The richest of all my earthly joys is in my precious children,” he was wont to say. In return the children should say the richest of all their earthly joys are found in having such a father. Let them, one and all, be true to him and true to the cause which he represented so faithfully for the period of his mortal life, and which was the dearest thing to him in all his life.’[16]
From a modern viewpoint it is hard to imagine what it would have been like for Fielding growing up in a polygamous household. One interesting choice the family made to help them stay close was in the way they spoke to each other. They avoided referring to each other as ‘half-brother or half-sister’. The other wives of Fielding’s father were referred to as Aunt Mary, Aunt Edna, Aunt Julina, Aunt Sarah and Aunt Levira. Another source affirms likewise that ‘the children recognized each other as brothers and sisters, full-fledged not as half, as they would be considered in the world. They defended each and stood by each other no matter which branch of the family was theirs.’[17]
When Lorenzo Snow died Joseph F. Smith succeeded him as President of the Church, 17 October 1901. While he was a Prophet one of the significant revelations he had was to begin ‘Family Home Evenings.’ In a letter dated April 27, 1915 and distributed to local leaders of the LDS Church, President Joseph F. Smith encouraged a church-wide practice of a weekly ‘Family Home Evening’, a time for ‘prayer, hymns and specific instruction on the principles of the gospel.’ If there was one man who understood the need for a night set-aside each week for the family it would surely have been Joseph F. Smith with such a large family to care for himself.[18]
Fielding could trace his family heritage to the very roots of the restoration of the gospel. In fact the name he had been given symbolised three of the most significant families in early church history. The name ‘Smith’ he inherited obviously from his father, Joseph, who was the son of Hyrum Smith, older and ever loyal brother of Joseph Smith Jr. the first Prophet of the Restoration. ‘Fielding’ came from his grandmother, Mary Fielding who married Hyrum Smith. Mary Fielding was an English woman, the Fielding family played a key role in the gospel first getting established in England. His middle name ‘Kimball’ came from his maternal grandfather Heber C. Kimball, who was also an important leader in early Church History also leading the first group of missionaries to England in 1837.
Fielding would surely have been well taught the stories of his family ancestors and the important roles they played in the Church. One imagines that these stories could have been both inspiring and overwhelming to have such a legacy.
Growing up Fielding always lived at the same address 127 North 2nd West, Salt Lake City with his mother Alice, his older sister Lucy Mack and brothers Andrew Kimball and Jesse Kimball Smith.[19]
When Fielding’s brother Andrew was serving a mission in Germany, his prophet father wrote him a letter, feeling the demands on his time, he wrote, ‘I often feel sorely condemned for not writing oftener to you…But its hard for me to do it, with all the rest I have to do. It is true I go to the theatre occasionally with the Mammas and children, but whenever I do I cannot help thinking the time would be better spent in writing to my boys or doing some other work…But I have so little time to visit with my family, I try to reconcile my visits occasionally with my families with my duty.’[20] When Andrew had finished serving in Europe, his mother Alice accompanied him back on a ship from Liverpool to Quebec, May 1914, just before the war began.[21]
Not only was Fielding’s father a very busy man with his responsibilities as the President of the Church, but his mother Alice too was kept busy in and out of the home. In 1896 Alice was called to serve on the General Board of the YMMIA, where she served for 30 years, fifteen of those years as the Treasurer. Alice was the author of several articles that appeared in the Young Women Journal and the Improvement Era. She also gave a few talks at the June Conference in the Tabernacle.
During World War I four of Joseph F. Smith’s sons enlisted in the army, Fielding was one of them. His older brother Andrew K. served as an interpreter for the German prisoners at Fort Douglas. Meanwhile when Fielding was 18 years old, which was then towards the end of the war, he served in the students training camp at the Presidio, near San Francisco, California.[22] During its long history the Presidio was involved in most of America’s military engagements in the Pacific. In 1917 the Presidio rapidly expanded with new cantonments and training areas for the war. Recruiting, training, and deploying units became the Presidio’s role.[23] Fielding was described on his draft card as being tall, of medium build, with brown hair and brown eyes.[24]
Barely a week after an armistice had been signed with Germany, Fielding’s beloved father died, on 19 November 1918. Returning from the war he went home to 127 North 2nd West, Salt Lake City. Now though it would just be Fielding living there with his mother Alice, 42 years his senior.[25]
Several years on and time came for Fielding to serve a mission. After being endowed in the Salt Lake Temple 17 July 1919, he received his call to serve in the British Mission. In his family he had many great examples of missionary work to follow. His now deceased father had served several missions for the church. When Joseph F. Smith was 15 years old he served a four-year mission in Hawaii. He also went to the British Isles 1860-63 and later returned as President of the British and European Mission in 1874 and then again in 1877.
Fielding had many older brothers who had served missions throughout the world. Joseph F. Smith had written hundreds of letters to his sons (a book called ‘From Prophet to Son’ compiled by Hyrum M. Smith III, contains many of those letters to 13 of his missionary sons). Unfortunately for Fielding, his father was no longer alive so he would not have the benefit of his father’s letters to support him while serving his mission in England.
CHAPTER 8: George Coulam Midgley
George Coulam Midgley, who baptized both May and Maud Prince, was born 14 February 1901, East Mill Creek, Salt Lake City, Utah. His parents were Thomas James Killip Midgley and Elizabeth Ann Coulam. His parents married 16 November 1892 in Manti, Utah and they had seven children. George had four sisters and two brothers and he was the fourth child to be born.
George grew up on the Midgley family farm in East Mill Creek, where his father Thomas was a general farmer, but had worked earlier also as a gardener, specialising in flowers. In 1920 Thomas then found work as a labourer on Wireless Receivers. George was 18 years old and laboured as a farmer.
George received his endowment 8 November 1922 in the Salt Lake Temple.
CHAPTER 9: Lyle Alton Riggs
Lyle Alton Riggs, who confirmed Maud Prince a member of the Church, was born 14 January 1903. His parents were John Lyle Riggs and Clara Pearl Richens, who were married 29 January 1900 Mesa, Maricopa, Arizona. John and Clara had five children Amy, Lyle, Edwin, John and Donna. All the children were born in Mesa, except for Lyle who was born in St. David, Cochise, Arizona.[26]
St. David’s founders were a colony of faithful Latter-Day Saints, who in November 1877 had arrived on the San Pedro, in Cochise County, southeast Arizona. This settlement was like many others throughout the intermountain west as new places were established to home the new settlers.[27]
However when Lyle was about 7 years old his family had already moved back to live in Mesa. Lyle was at this time known by his middle name, Alton, according to the Census Records. His father was working then as a blacksmith. His father, John Lyle Riggs was in fact an owner of a blacksmith shop at the site of the Mesa Southwest Museum. John had only six years of formal schooling, but his five children all graduated from college. One of his children received a law degree; two others received doctorates.[28]
John Lyle Riggs was ordained a High Priest and a Bishop of the Mesa 2nd Ward, Maricopa Stake, 8 September 1912 by James E. Talmage. He was the Bishop in Mesa for 2 years.[29]
Lyle A. Riggs received his endowment on 19 July 1922 in Logan Temple.
John and Anice were raised in the Methodist Church. In Pittshill, John had attended every Sunday with his sister Margaret and younger brother Richard. It was also in the Methodist Chapel in Chell Heath where John and Anice had become friends singing in the choir together. It has been recorded that John worked in the Methodist Chapel in Askern as a Sunday School Superintendent. May wrote in her book that another of her uncles was a minister in the Methodist Church.[1]
Methodism was a movement of Protestant Christianity. It originated in November 1729, when four young men of Oxford, John Wesley, Charles Wesley, Mr Morgan and Mr Kirkham began to spend some evenings in a week together, in reading, chiefly the Greek New Testament. Over the next six years others joined this group, becoming known as Methodists (the name alluded to some ancient Physicians so called). These men were zealous and highly conscientious Christians, who perceived a great apathy in the Church of England at that time.
Much of their theological beliefs stemmed from John and Charles Wesley’s focus on Bible study, their desire was to be ‘downright Bible-Christians’ adopting a very methodical approach to studying the scriptures.
Despite a split in 1741 that arose from a debate about the doctrinal understanding of redemption, the Methodist movement continued to grow, largely due to vigorous missionary activity and it spread throughout the British Empire and the United States. Its original appeal was to workers (often agricultural) and slaves.[2]
The Methodist beliefs taught to John and Anice Prince were naturally passed on to their two girls May and Maud and this created the foundation of their faith in Christianity. Yet, despite the many good things they learned from attending Church and by reading the Bible together, they sensed something was missing in Methodism. Sometimes confused and sceptical, they often sought for further knowledge about God. Naturally, the Prince’s hoped that this knowledge could come from those whom they recognised to have authority within the Methodist Church.
May later put it this way, writing that ‘from my earliest remembrance as a child and religious development in the Methodist Church to my mid-teens, I was confused and sometimes frustrated with the answers to my constant questioning of my church and civic leader father: “What does God and Jesus Christ look like?” “Are they one and the same person?” His answer was always the same, as was that of my Methodist minister uncle. “It is a sacred mystery best left alone,” they said.’[3]
Leah Pearson also remembers learning that her grandfather John Prince had many questions that the Methodist ministers had not able to resolve for him at this time, echoing May’s religious insecurities as a child. Questions, that John wasn’t able to answer by his own study and prayer until he met two young missionaries from America preaching a religion quite different to the Methodist faith he had known all his life.[4]
CHAPTER 5: Conversion to Mormonism
Due to John Prince’s ill health, he had spent some time away from his family, ‘convalescing’ is how May put it, or trying to recover on the east coast of England. He had gone in search of temporal relief for his physical weakness, but had returned with a cure of far greater value, one that could give him peace to his spiritual soul.
John had met two Mormon missionaries (or Elders from The Church of Jesus Christ of Latter-Day Saints) who had come from America to share their faith.[5]
In the early 1900s, the Mormon Elders that came to England experienced a lot of prejudice and persecution in their labours. When the very first missionaries had come in the late 1830s and 1840s some of the most fruitful proselytising had occurred, but 80 years later the anti-Mormon sentiment was rampant.
Following the First World War the British government refused to grant visas to Mormon missionaries. This abrupt change came as a surprise to the Church leaders in England. The political orientation had altered during the war. Particularly influential was Edward Shortt (Home Secretary) who was opposed to the Mormons. George Albert Smith, the British Mission President at the time, pointed out that the missionaries had previously been in Britain for 82 years without any such treatment from the government, also that the Church had voluntarily withdrawn them during the war to further the war efforts of the allies. But even President Smith’s appeal was ignored and it wasn’t until further help came from American political leaders that in July 1920 missionaries were granted visas to return.[6]
Even with the missionaries return, their labours were often fraught with intense opposition from the British Public. Several Elders gave reports of persecution when trying to hold street meetings; because of the anti-Mormon campaigns such public activities often had to be cancelled by the missionaries, for fear of being violently attacked by mobs in the streets.[7]
Elder Ezra Taft Benson who later went on to become a President of the Latter-Day Saints world-wide in 1985, served a mission in England (1921-1923) and in his biography by Sheri L. Dew she writes, ‘a plague of opposition to the Church, initiated in large measure by the clergy and the press, had infected much of the British Isles. Anti-Mormon movies, plays, and articles appeared regularly.’
In 1922 a popular anti-Mormon film appeared that was based on a series of vicious novels by Winifred Graham. The film depicted the Mormons as immoral and deceitful. Entitled Trapped by the Mormons, it characterized the missionaries as villains who mesmerized young women and lured them back to Salt Lake City. As a result it was little wonder the missionaries had difficulty proselytising in places where the film was being shown.[8]
While John Prince had been away on the east coast, he knew that what he had heard from the American missionaries was true. May stated that upon her father’s return to Askern he decided ‘to put his spiritual house in order.’
In May’s account of how her father introduced the Mormon faith to her, she makes this interesting observation ‘the righteous subtlety he displayed in bringing the fullness of the gospel of Jesus Christ to the respective members of his family will long be remembered, especially in my case!’
By ‘righteous subtlety’ and ‘especially in my case’ May points our attention to the way her father understood her so well that he knew how she would best respond to the gospel message. May wrote further, ‘one day father came home and asked me if I knew a family by the name of Jones, at such and such an address. I told him that I had heard of Horace Jones the pianist. Quickly he responded and said, “That’s the family!” Continuing he told me that there was a young man staying with them who had heard me sing and wondered if I taught singing…he would like to take singing lessons from me…he was a shy fellow and would like me to go to the Jones’s house to teach him. ‘This, somehow, intrigued me,’ continued May, ‘so arrangements were made to give this shy young fellow singing lessons. What I didn’t know was that the Jones family were converts to the Mormon Church…but father knew!’[9]
John Prince was certainly aware of the self-confidence May had already developed in her singing abilities and with that in mind one can hardly conceive of a better way to introduce her to a new religion than through her expressed love for music. May further added that she was ‘the apple of her father’s eye, when he was living, as he would proudly carry my music case to the many places I was contracted to sing.’[10]
The ‘Mormon’ Jones family lived on Selby Road in Askern. Selby Road ran north away from the village centre, with the Colliery on the left. It was in the Jones’s home that May first became exposed to Mormonism. May gives the impression that there developed a healthy competitive atmosphere, between her and Horace Jones, both in music and spiritual matters, ‘in the world of religion…and in proselytising endeavours who could tell the most challenging and daring experience of the day.’
May said that upon her first visit to the Jones’s, ‘they literally piled Church literature on me! Going to bed earlier than usual, it seemed as though I had sat up all night reading.’ The next morning May said ‘descending the bedroom stairs to join my family for breakfast, I had an apparitional-flash of mind and soul! I suddenly saw that all that I had read and studied in the night was true! I knew right there and then that I was on the right track temporally and spiritually!’ She then quoted a scripture connected with this experience, ‘Behold, I am God; give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words’[11]
May added, ‘the apparition, or something equally remarkable and phenomenal, went just as quickly as it came and, I repeat, I knew then, within twenty-four hours of first knowing about Mormonism, so called, that it was true! And that nothing, absolutely nothing could or would ever erase that testimony. Up to this time (1982), since my baptism on 1 March 1924, nothing ever has!’
May was 18 when she was baptised and her sister Maud was 14 years old. They were baptised in Pitsmoor, just north of Sheffield. Their parents John and Anice were baptised not long afterwards on 5 May 1924, joining their children as converts into The Church of Jesus Christ of Latter-Day Saints.[12]
CHAPTER 6: The Missionaries
With the little information now available, it is not easy to know who influenced the Prince family the most in their decision to join the church. Both the missionaries and members living in the Doncaster area played a valuable part in their conversion.
When Elder David O. McKay became president of the British and Europe Mission at the end of 1922, he urged the current members in England to play a more active role in missionary work. During his administration, the worldwide demands upon the missionary resources were such that there was a temporary decrease of missionaries coming to England. There was a drop from more than 150 to just over a hundred. In President McKay’s sermons he created a slogan ‘Every member a missionary’ that is still widely quoted in the church today. This slogan came as a product of his term as president of the British Mission and was adopted as a theme for the saints here in 1923. The Jones family in Askern were a good example of members who sought to put this into practice as they introduced May Prince to church literature and the beliefs of the Latter-Day Saints.[13]
In May’s biography, in a chapter written about her conversion she says simply that, ‘I was baptized … into The Church of Jesus Christ of Latter-Day Saints 1 March 1924. American missionaries George Midgley and Fielding Kimball Smith (son of the prophet, President Joseph F. Smith, and Alice Ann Kimball Smith) baptized and confirmed me respectively.’ In addition, Maud has recorded that she was also baptized, on the same day, also by George Midgley, but was instead confirmed by Lyle Alton Riggs.[14]
Although little is known of the ‘direct’ influence Elders Smith, Midgley and Riggs played in the conversion of the Prince family, many interesting things have been discovered from recent research into their upbringing and family genealogies.
Learning about the circumstances from which these young Americans came, one soon learns that the testimonies they bore as a missionaries, not only represented their own individual convictions, but also to a large degree the many years of dedicated faith of their families and ancestors. (Some information about the missionaries is included here. See also Appendix B for further details.)
CHAPTER 7: Fielding Kimball Smith
Fielding Kimball Smith, who confirmed May Prince a member of the Church was born 9 April 1900 in Salt Lake City, Utah. His parents were Joseph F. Smith and Alice Ann Kimball Smith.
Fielding Smith’s upbringing was a very unusual one in the eyes of the world. He was one of the last children to be born into a polygamous family in our Church. The doctrine of plural marriage, practiced throughout half of the 19th Century had been, and still is, one of the most controversial and misunderstood doctrines. Polygamy was one of the main subjects associated with the Mormons during the 1920’s in England, which Fielding would have encountered as a missionary. But being raised in a polygamous family gave him a perspective that other Elders of a monogamous upbringing hadn’t experienced.
His father married six wives and had forty-three children and adopted several more. Joseph F. Smith’s fourth wife was Alice Ann Kimball, and they were sealed on 6 December 1883 in the Endowment House, Salt Lake City.[15]
The challenges of having a polygamous family were such that it was vital that a family love each other deeply so they could make these necessary sacrifices and maintain harmony in their homes. Joseph Fielding Smith, (first born son of Joseph F. Smith and Julina Lambson) testified of his father’s affection for his family:
‘His love for his wives and children was boundless in its magnitude and purity. The world did not know, could not know, the depths of his love for them. The wicked and the depraved have ridiculed and maligned him; but the true condition of his family life and wonderful love for his family is beyond their comprehension. O how he prayed that his children would always be true; true to God, true to their fellow men, true to each other and true to him! “The richest of all my earthly joys is in my precious children,” he was wont to say. In return the children should say the richest of all their earthly joys are found in having such a father. Let them, one and all, be true to him and true to the cause which he represented so faithfully for the period of his mortal life, and which was the dearest thing to him in all his life.’[16]
From a modern viewpoint it is hard to imagine what it would have been like for Fielding growing up in a polygamous household. One interesting choice the family made to help them stay close was in the way they spoke to each other. They avoided referring to each other as ‘half-brother or half-sister’. The other wives of Fielding’s father were referred to as Aunt Mary, Aunt Edna, Aunt Julina, Aunt Sarah and Aunt Levira. Another source affirms likewise that ‘the children recognized each other as brothers and sisters, full-fledged not as half, as they would be considered in the world. They defended each and stood by each other no matter which branch of the family was theirs.’[17]
When Lorenzo Snow died Joseph F. Smith succeeded him as President of the Church, 17 October 1901. While he was a Prophet one of the significant revelations he had was to begin ‘Family Home Evenings.’ In a letter dated April 27, 1915 and distributed to local leaders of the LDS Church, President Joseph F. Smith encouraged a church-wide practice of a weekly ‘Family Home Evening’, a time for ‘prayer, hymns and specific instruction on the principles of the gospel.’ If there was one man who understood the need for a night set-aside each week for the family it would surely have been Joseph F. Smith with such a large family to care for himself.[18]
Fielding could trace his family heritage to the very roots of the restoration of the gospel. In fact the name he had been given symbolised three of the most significant families in early church history. The name ‘Smith’ he inherited obviously from his father, Joseph, who was the son of Hyrum Smith, older and ever loyal brother of Joseph Smith Jr. the first Prophet of the Restoration. ‘Fielding’ came from his grandmother, Mary Fielding who married Hyrum Smith. Mary Fielding was an English woman, the Fielding family played a key role in the gospel first getting established in England. His middle name ‘Kimball’ came from his maternal grandfather Heber C. Kimball, who was also an important leader in early Church History also leading the first group of missionaries to England in 1837.
Fielding would surely have been well taught the stories of his family ancestors and the important roles they played in the Church. One imagines that these stories could have been both inspiring and overwhelming to have such a legacy.
Growing up Fielding always lived at the same address 127 North 2nd West, Salt Lake City with his mother Alice, his older sister Lucy Mack and brothers Andrew Kimball and Jesse Kimball Smith.[19]
When Fielding’s brother Andrew was serving a mission in Germany, his prophet father wrote him a letter, feeling the demands on his time, he wrote, ‘I often feel sorely condemned for not writing oftener to you…But its hard for me to do it, with all the rest I have to do. It is true I go to the theatre occasionally with the Mammas and children, but whenever I do I cannot help thinking the time would be better spent in writing to my boys or doing some other work…But I have so little time to visit with my family, I try to reconcile my visits occasionally with my families with my duty.’[20] When Andrew had finished serving in Europe, his mother Alice accompanied him back on a ship from Liverpool to Quebec, May 1914, just before the war began.[21]
Not only was Fielding’s father a very busy man with his responsibilities as the President of the Church, but his mother Alice too was kept busy in and out of the home. In 1896 Alice was called to serve on the General Board of the YMMIA, where she served for 30 years, fifteen of those years as the Treasurer. Alice was the author of several articles that appeared in the Young Women Journal and the Improvement Era. She also gave a few talks at the June Conference in the Tabernacle.
During World War I four of Joseph F. Smith’s sons enlisted in the army, Fielding was one of them. His older brother Andrew K. served as an interpreter for the German prisoners at Fort Douglas. Meanwhile when Fielding was 18 years old, which was then towards the end of the war, he served in the students training camp at the Presidio, near San Francisco, California.[22] During its long history the Presidio was involved in most of America’s military engagements in the Pacific. In 1917 the Presidio rapidly expanded with new cantonments and training areas for the war. Recruiting, training, and deploying units became the Presidio’s role.[23] Fielding was described on his draft card as being tall, of medium build, with brown hair and brown eyes.[24]
Barely a week after an armistice had been signed with Germany, Fielding’s beloved father died, on 19 November 1918. Returning from the war he went home to 127 North 2nd West, Salt Lake City. Now though it would just be Fielding living there with his mother Alice, 42 years his senior.[25]
Several years on and time came for Fielding to serve a mission. After being endowed in the Salt Lake Temple 17 July 1919, he received his call to serve in the British Mission. In his family he had many great examples of missionary work to follow. His now deceased father had served several missions for the church. When Joseph F. Smith was 15 years old he served a four-year mission in Hawaii. He also went to the British Isles 1860-63 and later returned as President of the British and European Mission in 1874 and then again in 1877.
Fielding had many older brothers who had served missions throughout the world. Joseph F. Smith had written hundreds of letters to his sons (a book called ‘From Prophet to Son’ compiled by Hyrum M. Smith III, contains many of those letters to 13 of his missionary sons). Unfortunately for Fielding, his father was no longer alive so he would not have the benefit of his father’s letters to support him while serving his mission in England.
CHAPTER 8: George Coulam Midgley
George Coulam Midgley, who baptized both May and Maud Prince, was born 14 February 1901, East Mill Creek, Salt Lake City, Utah. His parents were Thomas James Killip Midgley and Elizabeth Ann Coulam. His parents married 16 November 1892 in Manti, Utah and they had seven children. George had four sisters and two brothers and he was the fourth child to be born.
George grew up on the Midgley family farm in East Mill Creek, where his father Thomas was a general farmer, but had worked earlier also as a gardener, specialising in flowers. In 1920 Thomas then found work as a labourer on Wireless Receivers. George was 18 years old and laboured as a farmer.
George received his endowment 8 November 1922 in the Salt Lake Temple.
CHAPTER 9: Lyle Alton Riggs
Lyle Alton Riggs, who confirmed Maud Prince a member of the Church, was born 14 January 1903. His parents were John Lyle Riggs and Clara Pearl Richens, who were married 29 January 1900 Mesa, Maricopa, Arizona. John and Clara had five children Amy, Lyle, Edwin, John and Donna. All the children were born in Mesa, except for Lyle who was born in St. David, Cochise, Arizona.[26]
St. David’s founders were a colony of faithful Latter-Day Saints, who in November 1877 had arrived on the San Pedro, in Cochise County, southeast Arizona. This settlement was like many others throughout the intermountain west as new places were established to home the new settlers.[27]
However when Lyle was about 7 years old his family had already moved back to live in Mesa. Lyle was at this time known by his middle name, Alton, according to the Census Records. His father was working then as a blacksmith. His father, John Lyle Riggs was in fact an owner of a blacksmith shop at the site of the Mesa Southwest Museum. John had only six years of formal schooling, but his five children all graduated from college. One of his children received a law degree; two others received doctorates.[28]
John Lyle Riggs was ordained a High Priest and a Bishop of the Mesa 2nd Ward, Maricopa Stake, 8 September 1912 by James E. Talmage. He was the Bishop in Mesa for 2 years.[29]
Lyle A. Riggs received his endowment on 19 July 1922 in Logan Temple.
CHAPTER 10: Missionary Success in Sheffield
Fortunately, two articles have been found from past Improvement Era magazines preserving some key historical information about the missionaries’ activities in England when the Prince family joined the Church and the success the Elders experienced in sharing the gospel.
K. Marsel Widtsoe, son of the apostle John A. Widtsoe, wrote an article that was published in the November 1924 Improvement Era issue. Elder Widtsoe, president of the Hull Conference wrote:
‘It is with complacency that we report the work of the Lord progressing in this part of his vineyard. The virulent opposition encountered a few years ago has fallen to a low ebb. We are now making many friends and the message of the restoration of the gospel is spreading. Through the columns of the Era we extend greetings to our many friends and co-laborers in all parts of the earth.
‘The elders of the Sheffield, Leeds and Hull conferences met on July 4 in the ancient city of York and celebrated in good old Yankee fashion. They were obeying an impulse to commemorate and offer thanksgiving for the noble services of the founders of the great American nation, and to meet with their fellowmen. In the morning, places of interest were visited such as the York Minster, remains of the Roman occupation of northern England, relics of the medieval days, Rowntree's Cocoa Works, etc. The afternoon program included games and athletic contests on the York Knavesmire, where, during the troublesome time of the English reformation, many Catholic priests and sympathizers were hanged. The main contest was a baseball game between Sheffield and Leeds, Sheffield being victorious. In the evening a banquet was held in one of the cafes. Speeches and toasts were given. It is doubtful whether they could have had a better time in America. On July 24 the three conferences met at Doncaster and engaged in a similar celebration. This time, however, to signalize the achievements of our pioneer forefathers.’[30]
In the same month that John Edgeley and Anice Eliza Prince were baptized into the Church, a semi-annual conference was held May 18, 1924. Fielding K. Smith, president of the Sheffield Conference, also reported of the missionaries’ considerable success. Fielding wrote in an article published in October 1924’s Improvement Era:
‘It was by far the most successful held in the Sheffield conference, since pre-war days. Under the inspirational leadership of President David O. McKay a great work is being accomplished. We are still subjected to some rather severe treatment at the hands of bitter assailants, yet this spirit of mobocracy seems to be waning. During the months of March, April, May and June of this year we baptized thirty people exceeding the total number of baptisms for 1923. Our number of investigators has increased 110 per cent, and all of our meetings are unusually well attended. The Saints are united and performing a splendid missionary work.
‘In closing I wish to express the sincere appreciation of the elders of this conference for the Era. It is a true source of encouragement and inspiration.’[31]
Fortunately, two articles have been found from past Improvement Era magazines preserving some key historical information about the missionaries’ activities in England when the Prince family joined the Church and the success the Elders experienced in sharing the gospel.
K. Marsel Widtsoe, son of the apostle John A. Widtsoe, wrote an article that was published in the November 1924 Improvement Era issue. Elder Widtsoe, president of the Hull Conference wrote:
‘It is with complacency that we report the work of the Lord progressing in this part of his vineyard. The virulent opposition encountered a few years ago has fallen to a low ebb. We are now making many friends and the message of the restoration of the gospel is spreading. Through the columns of the Era we extend greetings to our many friends and co-laborers in all parts of the earth.
‘The elders of the Sheffield, Leeds and Hull conferences met on July 4 in the ancient city of York and celebrated in good old Yankee fashion. They were obeying an impulse to commemorate and offer thanksgiving for the noble services of the founders of the great American nation, and to meet with their fellowmen. In the morning, places of interest were visited such as the York Minster, remains of the Roman occupation of northern England, relics of the medieval days, Rowntree's Cocoa Works, etc. The afternoon program included games and athletic contests on the York Knavesmire, where, during the troublesome time of the English reformation, many Catholic priests and sympathizers were hanged. The main contest was a baseball game between Sheffield and Leeds, Sheffield being victorious. In the evening a banquet was held in one of the cafes. Speeches and toasts were given. It is doubtful whether they could have had a better time in America. On July 24 the three conferences met at Doncaster and engaged in a similar celebration. This time, however, to signalize the achievements of our pioneer forefathers.’[30]
In the same month that John Edgeley and Anice Eliza Prince were baptized into the Church, a semi-annual conference was held May 18, 1924. Fielding K. Smith, president of the Sheffield Conference, also reported of the missionaries’ considerable success. Fielding wrote in an article published in October 1924’s Improvement Era:
‘It was by far the most successful held in the Sheffield conference, since pre-war days. Under the inspirational leadership of President David O. McKay a great work is being accomplished. We are still subjected to some rather severe treatment at the hands of bitter assailants, yet this spirit of mobocracy seems to be waning. During the months of March, April, May and June of this year we baptized thirty people exceeding the total number of baptisms for 1923. Our number of investigators has increased 110 per cent, and all of our meetings are unusually well attended. The Saints are united and performing a splendid missionary work.
‘In closing I wish to express the sincere appreciation of the elders of this conference for the Era. It is a true source of encouragement and inspiration.’[31]
CHAPTER 11: New Members in Askern
When John Prince developed a bad illness he left work as a deputy at the colliery in Askern. He set up a business making ice-cream and would take his horse and ice cream trailer around the village. Maud said she used to get up early to help catch their two ponies, ‘one of the ponies was a good worker, the other lazy!’
The Prince’s used to live in the Lodge at Askern and take in lodgers. John and Anice also ran a corner shop in Askern and sold groceries, loose biscuits and sweets. Maud said ‘there was not much business, but it all helped.’[32]
Despite the dissatisfaction the Prince family had with the Methodist Church, and the joy they experienced in the new knowledge they had gained from association with the Latter-Day Saints in the spring of 1924, the transition into a new faith was not necessarily easy for them.
When John was baptized, his only living sibling was his older sister Margaret, Richard had died October 1916. Most of Anice’s family (Barnetts) though, including her mother Emily (Chilton) were still alive. How did they react when they heard John and Anice had joined this new American religion?[33]
Barbara Elvidge has said on this point, ‘I am sure that when they joined the church there would have been quite a stir in the Chell Heath family group. Although the communication was not as instant as it is today, they did keep in contact and we used to go and visit and stay there. I have to say I enjoyed visiting that side of the family they were always very kind to us and they used to cook great meals for us all. That was a long way down the line from my Grandparents first joining though. I am very vague when you start going this far back I am afraid.’
Opposition to the Prince family came more from local citizens than it did from their family relations. Barbara also remembered, ‘My Mother related tales of May’s devotion to the Church in her early years of membership and how she was persecuted when travelling in to Doncaster to work, often having things thrown at her and of course verbal abuse.’[34]
May wrote personally about the persecution she experienced and how her family were ‘professionally and socially ostracized.’ Most of the time May tried to have a forgiving spirit to those who opposed her, but she did not always submit peacefully to her ‘tormentors.’ In evocative language typical throughout May’s book she recalls:
‘One cruel, challenging experience happened when I was en route to Father’s insurance office, a few hours of daily subsistence for me under the circumstances…a seven-mile train ride from Askern to Doncaster, one foggy, snowy, wintry morning.
‘My tormentors, the high school children travelling to school on the same train, tried to humiliate and harass me by writing on mist-clung window panes of the railroad waiting room: ‘HERE COMES THE MORMON!’
‘As always, ignoring my persecutors and there were many humiliating death-defying incidents, I got on the train. But they still persisted en route to arouse me to some retaliation. However, upon reaching Doncaster and walking away from the train, and ahead of my persecutors, suddenly a snowball hit me so hard in the back I winced with pain!
‘Undaunted! I continued as though nothing was happening, then came repeated snowballs! Suddenly, as though my mind were quickened by the sword of the Spirit of the Lord, I began to look, ostensibly, in a shop window, next to where I had to be.
‘Here, as the devil-inspired snowball throwers advanced, I jumped the ringleader, a school classmate who had always been mean and jealous of my talents anyway!
‘She got the biggest snow-shellacking of her life!
‘Stunned by my reaction, every one of the cowards began to slink away!
‘Who was it who said, “To be meek does not mean to be weak?!”
‘…Peace reigned for a time.’[35]
Despite opposition on some fronts, the Prince family had some very positive and memorable experiences that ultimately outweighed the ridicule of being associated with the Mormons.
One highlight for May was being able to sing and perform in a large church gathering. May, a talented soprano, had loved singing ever since she was taught as a child by her grandmother and parents. She had grown to love the song ‘Jesus, Lover of My Soul’ and wrote that it ‘has become an integral part of my life, having adapted the meter of the words to a lovely Welsh hymn composed by the famous Welsh bard and organist, Dr Caradog Roberts…he was my adjudicator when I became a winning entrant at the famous Welsh Eisteddfod, a congress of Welsh bards who act as judges for the annual festival of singing and poetry.’
At the first British Mission Conference the family attended, May sang a solo ‘I Know That My Redeemer Liveth’ from Handel’s oratorio ‘The Messiah.’
May was accompanied by, President David O. McKay’s daughter, Lou Jean. May remembered especially President McKay’s praise he gave her on this occasion, ‘A beautiful song, sung by a beautiful soul!’ For May ‘this public eulogy,’ had a lasting effect on her as it ‘lingered like a benediction on my soul throughout the years, more especially when the powers of opposition would sometimes try to make me think otherwise!’[36]
May exchanged letters with George Midgley, the missionary who had baptised her. Their friendship became a romantic one and they decided to get married. They married in Calgary, Alberta, Canada, 25 January 1929. George and May had a baby girl, Leah May Midgley, born 14 October later that year. May’s parents took it hard when she left home and emigrated - first to Canada and then to Salt Lake City in 1929. Leah once spoke with Maud about her mother’s emigration and in marrying George Midgley. Maud told Leah that May had argued at length with Anice about this decision. Maud told Leah that they didn’t normally argue, but on this subject there was considerable disagreement. Maud also found it hard to say goodbye to her older sister; although the two Prince girls developed quite different personalities they both shared several things in common i.e. their love for music. Maud had sung with May and had performed musical items since her childhood when they actively attended the Methodist Church.[37]
The Prince’s used to live in the Lodge at Askern and take in lodgers. John and Anice also ran a corner shop in Askern and sold groceries, loose biscuits and sweets. Maud said ‘there was not much business, but it all helped.’[32]
Despite the dissatisfaction the Prince family had with the Methodist Church, and the joy they experienced in the new knowledge they had gained from association with the Latter-Day Saints in the spring of 1924, the transition into a new faith was not necessarily easy for them.
When John was baptized, his only living sibling was his older sister Margaret, Richard had died October 1916. Most of Anice’s family (Barnetts) though, including her mother Emily (Chilton) were still alive. How did they react when they heard John and Anice had joined this new American religion?[33]
Barbara Elvidge has said on this point, ‘I am sure that when they joined the church there would have been quite a stir in the Chell Heath family group. Although the communication was not as instant as it is today, they did keep in contact and we used to go and visit and stay there. I have to say I enjoyed visiting that side of the family they were always very kind to us and they used to cook great meals for us all. That was a long way down the line from my Grandparents first joining though. I am very vague when you start going this far back I am afraid.’
Opposition to the Prince family came more from local citizens than it did from their family relations. Barbara also remembered, ‘My Mother related tales of May’s devotion to the Church in her early years of membership and how she was persecuted when travelling in to Doncaster to work, often having things thrown at her and of course verbal abuse.’[34]
May wrote personally about the persecution she experienced and how her family were ‘professionally and socially ostracized.’ Most of the time May tried to have a forgiving spirit to those who opposed her, but she did not always submit peacefully to her ‘tormentors.’ In evocative language typical throughout May’s book she recalls:
‘One cruel, challenging experience happened when I was en route to Father’s insurance office, a few hours of daily subsistence for me under the circumstances…a seven-mile train ride from Askern to Doncaster, one foggy, snowy, wintry morning.
‘My tormentors, the high school children travelling to school on the same train, tried to humiliate and harass me by writing on mist-clung window panes of the railroad waiting room: ‘HERE COMES THE MORMON!’
‘As always, ignoring my persecutors and there were many humiliating death-defying incidents, I got on the train. But they still persisted en route to arouse me to some retaliation. However, upon reaching Doncaster and walking away from the train, and ahead of my persecutors, suddenly a snowball hit me so hard in the back I winced with pain!
‘Undaunted! I continued as though nothing was happening, then came repeated snowballs! Suddenly, as though my mind were quickened by the sword of the Spirit of the Lord, I began to look, ostensibly, in a shop window, next to where I had to be.
‘Here, as the devil-inspired snowball throwers advanced, I jumped the ringleader, a school classmate who had always been mean and jealous of my talents anyway!
‘She got the biggest snow-shellacking of her life!
‘Stunned by my reaction, every one of the cowards began to slink away!
‘Who was it who said, “To be meek does not mean to be weak?!”
‘…Peace reigned for a time.’[35]
Despite opposition on some fronts, the Prince family had some very positive and memorable experiences that ultimately outweighed the ridicule of being associated with the Mormons.
One highlight for May was being able to sing and perform in a large church gathering. May, a talented soprano, had loved singing ever since she was taught as a child by her grandmother and parents. She had grown to love the song ‘Jesus, Lover of My Soul’ and wrote that it ‘has become an integral part of my life, having adapted the meter of the words to a lovely Welsh hymn composed by the famous Welsh bard and organist, Dr Caradog Roberts…he was my adjudicator when I became a winning entrant at the famous Welsh Eisteddfod, a congress of Welsh bards who act as judges for the annual festival of singing and poetry.’
At the first British Mission Conference the family attended, May sang a solo ‘I Know That My Redeemer Liveth’ from Handel’s oratorio ‘The Messiah.’
May was accompanied by, President David O. McKay’s daughter, Lou Jean. May remembered especially President McKay’s praise he gave her on this occasion, ‘A beautiful song, sung by a beautiful soul!’ For May ‘this public eulogy,’ had a lasting effect on her as it ‘lingered like a benediction on my soul throughout the years, more especially when the powers of opposition would sometimes try to make me think otherwise!’[36]
May exchanged letters with George Midgley, the missionary who had baptised her. Their friendship became a romantic one and they decided to get married. They married in Calgary, Alberta, Canada, 25 January 1929. George and May had a baby girl, Leah May Midgley, born 14 October later that year. May’s parents took it hard when she left home and emigrated - first to Canada and then to Salt Lake City in 1929. Leah once spoke with Maud about her mother’s emigration and in marrying George Midgley. Maud told Leah that May had argued at length with Anice about this decision. Maud told Leah that they didn’t normally argue, but on this subject there was considerable disagreement. Maud also found it hard to say goodbye to her older sister; although the two Prince girls developed quite different personalities they both shared several things in common i.e. their love for music. Maud had sung with May and had performed musical items since her childhood when they actively attended the Methodist Church.[37]
[1] www.elvidge.co.uk ‘Harbon Genealogy: John Edgeley Prince, Anice Eliza Barnett;’ Prince-Bennett, May. The Campaign of Faith and You, 1982. p.1
[2] Jackson, Thomas. The Works of John Wesley, 1872.
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.1
[4] Pearson, Leah (telephone conversation, 5 Dec 2006)
[5] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.1
[6] Truth Will Prevail: The Rise of The Church of Jesus Christ of Latter-Day Saints 1838-1887. p.341-343
[7] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.61,62
[8] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.52
[9] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.2,3
[10] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.11
[11] Doctrine & Covenants 6:2
[12] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.3-5; www.evidge.co.uk, ‘Harbon Genealogy: Maud Prince;’ Harbon, Maud, Book of Remembrance (Amy Parker’s notes)
[13] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.63
[14] Harbon, Maud, Book of Remembrance (Amy Parker’s notes); Prince-Bennett, May. The Campaign of Faith and You, 1982. p.5; www.evidge.co.uk, ‘Harbon Genealogy: Maud Prince’
[15] www.familysearch.org
[16] Smith, Joseph Fielding. Life of Joseph F. Smith (introduction)
[17] Smith & Stewart, Life of Joseph Fielding Smith, p.46
[18] Heber C. Kimball Family Association Papers; www.familysearch.org
[19] 1910, 1920 US Federal Census Records, www.ancestry.com
[20] Smith, Hyrum M. III. From Prophet to Son: Advice of Joseph F. Smith to His Missionary Sons, p120
[21] 1914 US Immigration Records, www.ancestry.com
[22] Jenson, Andrew. LDS Biographical Encyclopedia, Vol. 3, p.783
[23] www.wikipedia.org ‘The Presidio’
[24] World War I Military Records, www.ancestry.com
[25] 1920 US Federal Census Records, www.ancestry.com
[26] www.familysearch.org; 1910 US Federal Census Records, www.ancestry.com
[27] B. H. Roberts, A Comp. History of The Church of Jesus Christ of Latter-day Saints, 6 vols, 5, p.580
[28] 1910 US Federal Census Records, www.ancestry.com: Mesa Cemetery Walking Tour Guide
[29] Jenson, Andrew. LDS Biographical Encyclopedia, Vol. 4, p.526
[30] Improvement Era, Volume XVIII. November 1924 No. 1
[31] Improvement Era, Volume XVII, October 1924 No. 12
[32] Harbon, Maud. Book of Remembrance Amy Parker’s notes); Elvidge, Barbara. (email, 23 Dec 2006)
[33] www.familysearch.org
[34] Elvidge, Barbara. (email, 4 March 2007)
[35] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.3-4
[36] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.11-12
[37] Pearson, Leah. (telephone, 2 August 2007)
[2] Jackson, Thomas. The Works of John Wesley, 1872.
[3] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.1
[4] Pearson, Leah (telephone conversation, 5 Dec 2006)
[5] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.1
[6] Truth Will Prevail: The Rise of The Church of Jesus Christ of Latter-Day Saints 1838-1887. p.341-343
[7] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.61,62
[8] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.52
[9] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.2,3
[10] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.11
[11] Doctrine & Covenants 6:2
[12] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.3-5; www.evidge.co.uk, ‘Harbon Genealogy: Maud Prince;’ Harbon, Maud, Book of Remembrance (Amy Parker’s notes)
[13] Dew, Sheri L. Ezra Taft Benson: A Biography, 1987. p.63
[14] Harbon, Maud, Book of Remembrance (Amy Parker’s notes); Prince-Bennett, May. The Campaign of Faith and You, 1982. p.5; www.evidge.co.uk, ‘Harbon Genealogy: Maud Prince’
[15] www.familysearch.org
[16] Smith, Joseph Fielding. Life of Joseph F. Smith (introduction)
[17] Smith & Stewart, Life of Joseph Fielding Smith, p.46
[18] Heber C. Kimball Family Association Papers; www.familysearch.org
[19] 1910, 1920 US Federal Census Records, www.ancestry.com
[20] Smith, Hyrum M. III. From Prophet to Son: Advice of Joseph F. Smith to His Missionary Sons, p120
[21] 1914 US Immigration Records, www.ancestry.com
[22] Jenson, Andrew. LDS Biographical Encyclopedia, Vol. 3, p.783
[23] www.wikipedia.org ‘The Presidio’
[24] World War I Military Records, www.ancestry.com
[25] 1920 US Federal Census Records, www.ancestry.com
[26] www.familysearch.org; 1910 US Federal Census Records, www.ancestry.com
[27] B. H. Roberts, A Comp. History of The Church of Jesus Christ of Latter-day Saints, 6 vols, 5, p.580
[28] 1910 US Federal Census Records, www.ancestry.com: Mesa Cemetery Walking Tour Guide
[29] Jenson, Andrew. LDS Biographical Encyclopedia, Vol. 4, p.526
[30] Improvement Era, Volume XVIII. November 1924 No. 1
[31] Improvement Era, Volume XVII, October 1924 No. 12
[32] Harbon, Maud. Book of Remembrance Amy Parker’s notes); Elvidge, Barbara. (email, 23 Dec 2006)
[33] www.familysearch.org
[34] Elvidge, Barbara. (email, 4 March 2007)
[35] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.3-4
[36] Prince-Bennett, May. The Campaign of Faith and You, 1982. p.11-12
[37] Pearson, Leah. (telephone, 2 August 2007)
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