Hugh LytleContributed by Linda Hahn-McCallister Smith
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Hugh LYTLE was born on 29 May 1810 in Greentown, Ross County, Ohio. He was baptized on 8 November
1840 in Pittsfield, Pike County, Illinois by Harlow Redfield.. In 1839, Joseph Smith and his Mormon followers,
casting about for a spot where they might live free from the violence that has been their lot, came upon the
deserted village of Commerce in Illinois. There they decided to establish the seat of their faith. In April, 1840, the
name of the village was changed to Nauvoo, a word alleged to be of Hebraic origin which was interpreted to mean
"a beautiful place".
For some time this Mormon settlement was unmolested and the community flourished. By 1842, the town had
perhaps ten thousand inhabitants, and three years later had become the largest city in Illinois. It was a restless,
fluxive population, however, with new faces and families coming up the river to replace the flow of disappointed
members who dropped away.
Peace and success were short-lived and by 1846, Joseph Smith and his brother Hyrum were dead - lynched by
a mob at Carthage, Illinois. There was schism within the church and threatening hatred from without. Again the
Mormons, under their new leader, Brigham Young, were casting about for a haven of safety.
Abandoning their homes and hard-earned possessions, two or three thousand of these Mormons crossed into
Iowa early in the spring of 1846 and made their way across the southern part of the State. Probably twelve
thousand more followed the trail-makers during the course of the summer. Travelling the spring and summer
through, they gathered at last, weary and sore, at a camp in Pottawattamie County where they wintered, while
Brigham Young dreamed of a kingdom in the desert and planned the steps of the great overland trek that was to
carry them across the plains to the vastnesses of their new home.
At this time there seems to have been some thought of a permanent settlement in western Iowa. Evidence of
this is seen in a letter written in 1848 by one of the Mormon leaders to some of his brethern in Europe, encouraging
emigration to America. "A great extensive, and rich tract of country has also been, by the providence of God, put in
the possession of the Saints in the western borders of Iowa", he wrote. On account of the Mormon settlement the
legislature of Iowa organized Pottawattamie County, but the colony was not permanent and by 1853 most of the
emigrants from Nauvoo had passed on to Utah.
Though the main body of the Mormons moved westward to the land of promise, little groups broke away from
the caravans here and there and remained to mark the trail. Scattered through Iowa along the lines of march are
evidences of the passing of the Mormons and incidents long forgotten amy be found in local histories and official
records.
Such an incident revolves around the strange case of Charles B. Thompson, who appears to have been one of
the number that for one reason or another broke away from the main group of the faithful.
In the year 1853, a Mormon leader, Charles B. Thompson by name, came to Iowa and settled on Soldier Creek
in what is now Monona County. A little later he was followed by about fifty Mormon families. Good land was
preempted by this group, and in 1854 Thompson laid out a town about fifteen miles southeast of Onawa. This town
was called Preparation, in view of the fact that it was to be but a brief biding place in which his followers were to so
school and discipline themselves as to be fit partakers in that larger life that was to be the lot of these Latter Day
Saints when their earthly careers were done.
In the same year a county government was organized and officers chosen to transact the business of the
county. Thompson was content to be the county judge while Hugh was made the treasurer and recorder. Andrew
Hall as clerk and J. F. Lane as sheriff completed the list. The first business was transacted at Preparation. In the
fall of 1854, however, the county seat was definitely located at Ashton.
In a short time the newcomers became very active. Thompson started two papers; one, a weekly called The
Messenger, and the other, a monthly called Zion's Herald. They were both published at Preparation. He also
assumed the whole responsibility of organizing and directing the life of his followers in their new homes. This was
three years before the Mormon Land Company laid out the town of Onawa.
In organizing and directing the life of his community, Thompson's methods were unique if not altogether
successful. "The word of the Lord" came to him from time to time in the midst of his labors, and in compliance with
divine counsel he set up "Schools of Faith" and "Schools of Work" in the community, which he called "Jehovah's
Presbytery of Zion". To be eligible for admission into the schools, it was revealed to him, the neophyte must enter
into certain covenants.
For example: "In consideration of the instruction received in the school of Jehovah's Presbytery of Zion, I now
give, bequeath and consecrate, and promise to pay to Charles B. Thompson, chief steward of the House of
Jehovah, and chief teacher of the Order of Elias the Prophet, in Jehovah's Presbytery of Zion, for the service
thereof, the value of one-tenth of my real and personal estate, including cash on hand and money due, and
one-tenth of the increase of the remainder forever; also one-tenth of my time and services. And I solemnly
covenant never to require any remuneration for the same, other than the instruction received."
But that was not all. Father Ephraim, as he called himself, had almost complete control over his disciples. His
wish was law, for was he not the "chief steward of the Lord, and the first-born of the kingdom in these last days".
They rendered obedience to him cheerfully, confidingly, in "body, mind, and estate". So there was no murmur or
protest when in a short time Thompson required gift oblations and sacrifices as well as tithings. On the fifteenth
day of April, the twenty-ninth day of August, and the twenty-seventh day of December in each year the faithful were
to make their gift oblations. Every three years came the "Fast of Tithings" at which time tithings were required.
Then, with the passing of every seven years, came the "Fast of Sacrifices" when sacrifices had to be made.
At all times Father Ephraim was in direct communication with the forces of the Spirit World and these
requirements and commands were transmitted to him in special revelations. That he had no choice in the matter is
shown in the record of the following revelation which came to him. "And now behold, I appoint unto you my
servant, Charles B. Thompson, whom I have made chief steward of my house; for behold, I have prized him as I
did Abraham of old, and he has kept my covenant. And behold, he is the first-born of my kingdom in these last
days; therefore have I made him chief steward of my house, and have qualified and appointed him to receive,
hold, manage and direct, all of the sacred treasures of my house, the oblations, gifts, tithings, and sacrifices of my
people."
In 1854 the voice was heard again and this time the law of sacrifices was revealed. In consequence the
members of the society were required to sacrifice all their earthly possessions to Thompson, for the use of
Jehovah's Presbytery of Zion. "To enrich the treasury of the Lord", the members of the society, at the command of
Thompson, bound themselves and their children "to labor faithfully for and under the direction of Charles B.
Thompson for two years". In consideration of this he agreed to furnish board, lodging, and clothing.
The law of sacrifices as revealed to him was specific and phrased in precise legal terms. It required that his
followers execute to him bills of sale of all their personal property and deeds of all their real property. But they did
not murmur, for they were giving, paying, and sacrificing to the Lord, for was not this "the word of the Lord, by the
voice of Banemey, coming unto Charles B. Thompson, chief steward of the Lord's House", requiring of them that
they do these things.
But the Gentiles in the adjoining counties were not of the same mind. Some of them, it seems, were prone to
entertain the notion that Thompson was not in truth the "chief steward of the Lord's House". To remove all such
dark doubtings and especially to dispel rumors that he was oppressing and maltreating his people, Thompson
issued in 1855 "An Appeal" to his people. This was in the nature of a reply to "our enemies" in which he described
fully the history and nature of the society called "Jehovah's Presbytery of Zion".
It was during this same year that Thompson incorporated what he called the "House of Ephraim" for which
shares of stock were issued representing the property of the corporation. It was not strange that most of these
shares were assigned to Thompson. but the domination of the chief steward was nearing an end. The seeds of
doubt that had been sown were flourishing and the harvest of revolt would soon be ripe. The year was not finished
before some men began suit against the prophet to recover their property. He was compelled to compromise, and
from then until 1866, when the State Supreme Court finally disposed of his claims altogether, Thompson was in
constant difficulty.
His zero hour came in 1858 when he refused to divide the property or settle with the members of the society.
Thereupon his people turned against him in such great anger that he was compelled to flee precipitantly from the
settlement. In the words of a county chronicler, "the fellow was hunted with great pertinacity by his victims, but he
escaped with his life and lived long enough to realize absolute destitution."
At the time of his embarrassment, Thompson conveyed to one, Guy C. Barnum, who was "an assistant steward
in the Lord's House", a large portion of the lands belonging to the society of the Presbytery of Zion. His wife and his
brother, Daniel S. Thompson, also received part of the land, which amounted to nearly three thousand acres.
These lands, obtained and conveyed in a fraudulent manner, were the subject of long litigation that terminated
finally in 1866.
During all this time the land, though fraudulently obtained and fraudulently conveyed by Thompson, was
actually in the continuous possession of the disciples and this disposition was made permanent by the decision of
the Supreme Court of Iowa which declared that the land held in trust by Thompson and conveyed by him to his
wife, brother, and Barnum should be divided among the disciples equitably, if that were their wish.
"Jehovah's Presbytery of Zion" near Preparation soon became only a memory. Its founder and leader, who had
remained discreetly absent from his settlement since his precipitous departure in 1858, was left to his own
devices. His "voice" still followed him and he attempted to found other churches, but with no success. Thus passed
from the scene one of the "minor prophets" of early Iowa. By F. R. Aumann
Same Story -- Another Source: Among those who went to Wisconsin soon after the death of Joseph Smith at
Nauvoo, was one Charles B. Thompson, a missionary in the days of Joseph Smith. He appears to have been quite
successful and wrote an able defense of the Book of Mormon, a few copies of which are still extant.
After going to Voree with Strang, he published a poem strongly favoring Strang's claims and otherwise
appeared to be satisfied with his leadership until some time late in 1847. He claimed to receive a revelation on New
Year's Day, 1848, in which he was informed that the church was rejected in 1844, as an organization, but that the
priesthood, having been conferred prior to 1844, continued with those holding it until Zion could be established.
This position was clearly stated in a proclamation issued from Saint Louis on January 1, 1848: "The Lord will have
no more church organization until after the redemption of Zion."
He proceeded at once to organize what he called "Jehovah's Presbytery of Zion," in which were most
complicated and numerous divisions, subdivisions, and orders of priesthood. He followed up with several
proclamations from Saint Louis. The first was addressed to the nations of the world, and in it he claimed to be
Ephraim "born again among the Gentiles," promulgating the idea of transmigration of souls. The second was
addressed to the scattered members of the priesthood, and here he proclaimed himself as "Baneemy, Patriarch of
Zion." The third was addressed to kings, princes, governors, presidents, rulers, etc., and represented Thompson as
"Apostle of the Free and Accepted Order of Baneemy and Fraternity of the Sons of Zion." The fourth was directed
to "the children of Zion and the remnant of the priesthood," and was signed by the "Chief Teacher of the
Preparatory Department of Jehovah's Presbytery of Zion." He later published a book of purported revelations and
also the various rules, regulations, and covenants established in his community.
In 1854, Thompson, who was known among his followers, variously as "Father Ephraim" and Baneemy, and
perhaps by other titles, went into western Iowa with fifty or sixty families and preempted several thousand acres of
the best land to be found in that community. Under this arrangement, all property was turned over to the head of
the order, presumably as trustee, and the members even covenanted to turn over all private property, including
wearing apparel and right to their own services.
Until the summer of 1855 all seemed to go well, and then some ten families withdrew under the leadership of
Hugh Lytle, an elder in the order, publishing a card in the Preparation News and Ephraim's Messenger, as follows:
We, the undersigned members of "Jehovah's Presbytery of Zion," have left the fraternity of Preparation; not that
our faith in the work has at all abated, or that we intend to apostatize from the original principles of the work, but on
account of believing that the system of separate and single family order is best adapted to our present sentiments
and inclinations, but in all other respects, we deem ourselves as much in the faith as heretofore.
These families were those of Hugh Lytle, J. R. McIntyre, F. D. Winegar, John Outhouse, John Thomas, Andrew
Hall, Jacob Paden, A. Clements, J. M. Outhouse and Henry Brooke.
These members sued in the court for the recovery of their property and lost the suit, but later a compromise was
effected by which they secured some compensation.
Things progressed smoothly for a time, but soon dissatisfaction again arose, and as ominous rumors
increased, Thompson took advantage of the absence of the greater part of the male population of Preparation, who
were on missions in various parts of the United States, and deeded all the property of the order except forty acres
which he retained in his own name, to his wife, Catherine Thompson, and the "Assistant Steward of the Lord," one
Guy P. Barnum. Having been notified by those at home of Thompson's transfer of title, the missionaries hastened
home. A settlement was attempted by the angered communists, and feeling ran high. Thompson, who in addition to
his other titles, was "Chief Steward of the Lord," finally fled. An action in chancery was immediately begun to set
aside the transfer of real estate to Mrs. Thompson and Barnum, which lingered in litigation for eight years, when
the transfers were set aside by the Supreme Court of Iowa (December, 1866), which held that Thompson held only
as trustee. The property was ordered sold by the courts and divided among the original contributors in ratio of the
amount each put into the order.
Thompson found his way to Saint Louis in 1860, and there published a magazine Nachashlogian, designed to
be in defense of Negro slavery. However, only the first number was ever printed.
Almost the entire community at Preparation accepted the Reorganization, some of them becoming quite
prominent therein.
Neither leaders nor members were ever accused of immorality and Thompson took and always maintained a
decided stand against polygamy.
Their unhappy experience with Thompson's stewardship of their property did not affect their faith in the ultimate
triumph of the Zionic ideal. But they recognized the experiment as valuable in showing the weakness of this kind of
community.
The majority of the descendants of the colony at Preparation may be found today in the Reorganized Church,
still cherishing the Zionic ideals of their fathers.
Same Story -- Another Source -- Iowa History Project - Making of Iowa - Chapter XXVII - Some Rather
Then Elder Hugh Lytle and twenty others sued "Father Ephraim", but could get no satisfaction. Thus trouble
occurred, so that the colony at Preparation was divided, the Lytleites bitterly opposing Thompson.
Thompson termed himself "Chief Steward of the Lord", and transferred the property he was holding to his wife
and to a confederate, Guy C. Barnum, "Assistant Chief Steward of the Lord". He pretended he was working for the
good of the people.
One day, in the fall of 1858, Thompson and Barnum were returning from Onawa. They were within a mile of
Preparation when a young woman met them and told them to flee if they wanted to escape hanging. At this
moment they saw riding over a hill in front of them some horsemen.
"Father Ephraim" and his "assistant steward" leaped out of the wagon, unhitched the team, mounted the
horses, and away they galloped. Through ravine and across the plain fled the two men, pursued clear to Onawa by
the infuriated Lytleites.
A hanging did not take place, but this was the last of "Baneemyism" and the reign of "Father Ephraim".
So much for some of the unworthy colonies.
On 10 October 1844, was ordained as a Seventies by William Hyde. He appeared in the census on 27 August
1850 in Washington Township, Buchanan County, Missouri. Age 40. The family was enumerated as "Lytell". In
1854, the county government of Monona County, Iowa was organized by the election of officers:. Charles B.
Thompson, county judge; treasurer and recorder, Hugh Lytle; clerk, Andrew Hall; and J. F. Lane, sheriff. The
county business was transacted at the Mormon town, Preparation. The commissioners chosen to locate the
county-seat selected Ashton in the fall of 1854. The same year Mr. Thompson started two papers; one, a weekly
called The Messenger, and the other a monthly named Zion's Harbinger. The were published at Preparation. In
1855, some ten families withdrew from Jehovah's Presbytery of Zion under the leadership of Hugh Lytle. He
appeared in the census on 16 July 1860 in Belvidere Township, Monona County, Iowa. Age 50. The family was
enumerted as "Litle". He was baptized on 3 March 1861 in Belvidere Township, Monona County, Iowa, by John
McIntosh.. Hugh Lytle first joined the Latter Day Saint Church, then he was baptized a member of the Reorganized
Latter Day Saint Church. He was confirmed by John A. McIntosh and Cornelius McIntosh. He was appointed to
serve a mission by the General Conference of 1863.
While the Lytle family lived at Little Sioux, Hugh and his son-in-law, James Crabb, went on a mission to Indiana
and Illinois, leaving their families. The Lytle children consisted of Ivan, John, Omar, James, Mary Jane Winegar
and Charlotte Ann Crabb. Another daughter Christina, died early. The mother, Christina died in 1865 while her
husband was absent in the mission field. From the church records, Christina died 3 August 1865. He organized a
Church of Latter Day Saints in 1862 in Pike County, Illinois. Meetings were held at the houses of the members
until the society erected a church building which was to be completed and dedicated early in the spring.
The Latter Day Saint Church was not well accepted in Pike County, and the townspeople eventually ran them
out. After leaving Pike County, they located and remained around Hancock County, Illinois for quite awhile. Hugh
eventually became tired of moving and settled down in Harrison County, Iowa with his family. On 6 April 1863, the
Annual Conference convened at Amboy, Lee County, Illinois. Joseph Smith, President, presided. Isaac Sheen and
J. W. Gillen were clerks. The following branches reported: Nauvoo, Mission, Batavia, Fox River, Marengo, Plano,
Amboy, Buffalo Prairie, Abingdon, Princeville, and Pittsfield, Illinois; Little River, Belvidere, Keokuk, String Prairie,
Montrose, Nashville, Butternut Grove, and Fremont County, Iowa; Burlington, Union, Geneva, and Wolf River,
Wisconsin; Galien and Swan Creek, Michigan; Whitestown and Union, Indiana; Pittsburg [Pittsburgh] and
Allegheny, Pennsylvania; Wassoja, Minnesota.
The following-named elders reported: J. W. Briggs, W. W. Blair, John Landers, Z. H. Gurley [Sen.], J. W. Gillen,
A. M. Wilsey, James Blakeslee, John Shippy, Francis Reynolds, E. C. Briggs, Nathan Lindsey, Andrew Cairns, H.
Lytle, C. G. Lanphear, William Anderson, Charles Williams, Henry Cuerden, Horace Bartlett, Charles Jones, Briggs
Alden, George Morey. On 17 August 1863, Bretheren Hugh Lytle and J. C. Crabb wrote from Griggsville, Pike
County, Illinois, as follows:. 'We left the April Conference and went to Jackson County, Indiana. We preached in
Jackson, Bartholomew, and Lawrence counties, forty-three times. We found much prejudice existing in the minds
of the people against the Latter Day Saints. We succeeded in removing the same to a great extent. Many felt
willing to investigate, notwithstanding the opposition set forth by the leaders of those who worship the beast. A
good work might be done there this winter. We arrived in Pike County, Illinois, July 23, and have since baptized
sixteen and added twenty to the church. There can be a great work done here.'
On 6 October 1863, the Semiannual Conference convened in North Star branch, Pottawattamie County, Iowa .
Joseph Smith presided, Alphonso Young and Edward W. Knapp were clerks. The following-named elders
reported: Joseph Smith, E. C. Briggs (by letter), Hugh Lytle, Colby Downs, Eli Clothier, Wheeler Baldwin, W. A.
Litz, J. A. McIntosh, William Redfield, Alphonso Young, D. M. Gamet, George Morey, Nathan Lindsey, Frank
Reynolds, E. Page, George Medlock, Lehi Ellison, George Sweet, John Jamison, D. H. Bays, and W. W. Blair.
The following resolution was adopted: 'Resolved, that the counties of Shelby, Crawford, Audubon, Guthrie,
Dallas, Polk, and Sac, be under the presidency of J. A. McIntosh; Mills, Fremont, Page, and Taylor counties, under
Wheeler Baldwin; Decatur and vicinity, under George Morey; Central Nebraska, under George Hatt; South
Nebraska, under Elders A. Young and William A. Litz; Harrison and Monona counties, under Silas W. Condit;
Pottawattamie and Cass counties, under Hugh Lytle.'
On 6 April 1864, the Annual Conference met at Amboy, Lee County, Illinois. Presidents Joseph Smith and William
Marks presided, and Isaac Sheen and J. W. Gillen were clerks. The forenoon session was occupied by President
Smith in appropriate instruction. There were present two of the First Presidency, four of the Twelve, one high
priest, one bishop, six of the High Council, eight of the Seventy, eighteen elders, one priest, two teachers, and one
deacon.
On the 7th Elder William H. Kelley baptized Matthew Hunter, Cinderilla Gifford, and Abiah Cook.
On the 8th Thomas Revell, J. T. Phillips, T. E. Jenkins, and R. W. Briggs were ordained seventies. Benjamin
Austin and John Landers were ordained high priests; and the ordination of Hugh Lytle, Thomas Dungan, and
Michael Griffiths to the same office was provided for. Benjamin Austin was ordained a bishop of Nauvoo
conference by the Presidency. Hiram P. Brown, who had at that conference been received into the church,
Wentworth Vickery, James W. Mather, and John D. Bennett, were ordained elders. Blakeslee Brush and Mary P.
Brush were received as members.
Amongst other appointments, Hugh Lytle was appointed to preside over Western Iowa, Kansas, and Nebraska.
In 1864, Silas W. Condit and Hugh Lytle were together in the Reorganized Latter Day Saint Church. Information
from "Early Members of Reorganized Church of Jesus Christ
of L.D.S.", by Susan Easton Black, Vol. 2 (973 K2bs, V.2) says: "Thomas Cyrus Dobson was baptized a member
of the Reorganized Church of Jesus Christ of L.D.S. 8 (7) Oct. 1864 by Joseph Smith III. He was confirmed by
Hugh Lytle and S. W. Condit.
The combination of these two names, Lytle and Condit, are in this generation are important as it was David S.
Condit and his wife who witnessed the marriage of Hugh Lytle's great granddaughter, Elizabeth Pearl Lytle, to
Lloyd Willard Smith. Incidently, it was Hugh Lytle's grandson (and Elizabeth Pearl's father), Herbert Spencer Lytle,
who administered the marriage vows in accordance with the Reorganized Church of the Latter Day Saints. On 6
August 1864, the Seimiannual Conference of the church convened at Galland's Grove, Iowa. Conference
organized by selecting President Joseph Smith to preside, and Nathan Lindsey and R. W. Briggs clerks.
The following branches reported: Plum Creek, Council Bluffs, Preparation, Fremont, Glenwood, North Star,
Union Grove, Union, Weeping Water, Twelve Mile Grove, Mason's Grove, Billington, Boyer, Bigler's Grove,
Boomer, Little Sioux, and Galland's Grove.
The following elders reported: Hugh Lytle, Wheeler Baldwin, Wilson Sellers, George Outhouse, George Sweet,
J. A. McIntosh, Daniel Savage, Joseph Smith, Henry Shaw, Howard Smith, W. H. Jordon, W. H. Kelley, Francis
Reynolds, D. H. Bays, J. N. Burton, B. V. Springer, -- Watson, Thomas Dobson, R. W. Briggs, Charles Derry,
Alexander McCord, John Stiles, William Litz, Levi Wilson, Silas Condit, and Lehi Ellison.
James Anderson was ordained a high priest, and Bishop for St. Louis district, by Joseph Smith and Hugh Lytle.
In 1865, Hugh served as president of the Council Bluffs Branch of the Reorganized Latter Day Saints. On May
18, 1862, the Council Bluffs Branch was organized by Charles Derry with eight members. There were three elders,
Thomas Revel, John Clark and Hans Hansen, and a teacher, James Stuart. The other members were Elizabeth
Revel, Margaret Stuart, Rachel Clark and Hans S. Michelson. Chosen as the first president was Thomas Revel, an
Englishman who commanded the respect and confidence of the members. His counselors were John Clark and
Hans Hansen.
Shortly after the organization, there arose a division which, for a time, threatened to disorganize the branch.
John Clark claimed, by his rank in priesthood, he should have been the presiding elder with the right to set in order
the branch and its officers. His desire was contrary to the wishes of the branch. However, Revel did resign and
Clark took charge of the branch, but only for a short time. Later, Clark united with the Rigdonites and still water with
the Whitmerites, with whom he remained until his death.
James M. Judkins succeeded John Clark as president, September 27, 1864, with David Evans as clerk. Judkins
served until 1865, when he moved to Indiana. He was succeeded by Hugh Lytle, who served only a short time.
Henry Kemp followed Lytle as presiding elder.
With friction ceasing and unity prevailing, Charles Derry was able to write in July, 1866, that "the work in
Council Bluffs is now prospering. The Saints are few in number, and poor, and hall rent is high so they are
struggling under difficulties."
On 3 January 1866, Elder Hugh Lytle wrote from Houston, Texas, that his health had failed him. He wrote: "I
have only baptized one this winter, and forty last fall. . . . I shall start home soon, as I am not able to do the walking
necessary for a mission in this country." He returned home soon afterward, leaving Elder Spencer Smith to
continue the work alone. Between 6 October 1866 and 8 October 1866, the Semiannual Conference was in
session near Council Bluffs, Iowa. Elder Charles Derry was elected president pro tem., and C.W. Lange and D.H.
Bays secretaries. The following elders reported on the first day: Wheeler Baldwin, Silas W. Condit, Alexander
McCord, R.C.B. Elvin, J.A. McIntosh Thomas Dobson, Z.S. Martin, Charles Derry, Hugh Lytle, W.A. Litz, B.H.
Ballowe, C.A. Beebe, Levi Graybill, Wilson Sellers, Orrin Butts, and J.C. Williams. The second day was devoted to
preaching.
The Minutes of the third day of the session show the following business transacted:
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