The phrase is on the stone of a woman named Lilly E. Gray, born June 6, 1881, died November 14, 1958. Some cursory online research revealed only a few clues about Lilly; discrepancies regarding the spelling of her name, birth and death dates; that her obituary stated she died in a local hospital from natural causes, and that she was survived by her husband Elmer L. Gray.

Reading as many online sources and stories that I could, I began to notice a consistent and canned narrative and theme-which is a hallmark in urban legends and folklore. There was a sense of a moral somewhere within, too. Of course, the words "victim," "beast," and "666" are extremely loaded, and absolutely beg for a moral attachment.

I felt the story of Lilly Gray and the stone was a legend in progress. And, taking into consideration all of the online narratives and commentaries-personal web pages, Halloween local news stories, posts in genealogy forums by other curious people seeking further information-the legend in progress went something like this: In the Salt Lake City Cemetery, there is a small gravestone for a woman named Lilly E. Gray with an inscription that reads, "VICTIM OF THE BEAST 666." Many people have attempted to research this stone and Lilly, but strangely always hit a brick wall, as there is no information aside from her obituary, which states only that she died of natural causes.¹

The overall sense is one of feminine victimhood and obscurity, of "taking secrets to the grave;" the punch line of the developing legend is an idea that "nothing can or will ever be known" about her. There's a sense of anonymous martyrdom.

I also found it an interesting and unique legend, in that some of its features are reversed in comparison to other legends. In many or even most burial mysteries, the story of the buried is known, while the identity is not. There's the tomb of the Unknown Soldier, the circus fire child, the supposed alien from the mystery airship. But in Lilly's case, we have a known person, whose story is unknown.

Also, cemetery legends abound-they are a pancultural phenomena. Even within this same Salt Lake Cemetery, there are other legends. They usually mirror colloquial societal fears and issues-Satanic worship or affiliation, murder, status quo threats, and general retribution for wrongdoing. A normal legend is usually based on benign or mundane marks-or nothing at all, and can again be seen to mirror societal concerns.

For example, in the same cemetery, there is a legend about "Emo's Grave." The legend goes that Emo was a serial killer, or child molester (it varies) and that if you walk three times around his plot, he will appear. It is also said that the urn that can be seen inside the tomb once contained his ashes, but had been vandalized and broken. Of course, not a word of it is true.

The plot belongs to Jacob Moritz, (whose name is plainly written on the stone) a Jewish brewer. The "urn" is actually nothing more than a vase for flowers. Could this man's religion and livelihood have something to do with the origins of the legend? In very Mormon Salt Lake City, it is hard to dismiss.

Mr. Moritz's legend begins with his life story (of sorts) and ends at his stone. But Lilly's legend begins with the stone, and ends with her life story-which is seen as an end in itself. As I read and ruminated on the whole thing, I began to become as interested in the legend and its dynamics as the underlying meaning of the stone itself.

I sent in a photo and short synopsis to Coast to Coast AM, and it was featured in the viewer submissions section for a couple days. I received so many responses in email and hits at the pathetic little yahoo blog I'd set up for comments and further information, that it was inaccessible for weeks.

The main comments I received had to do with various theories, several of which I had already postulated. The numerology factor (due to the issues with her birth and death dates, and discrepancies with other sources,) association with Aleister Crowley (known as The Beast 666) Satanic ritual abuse, religious persecution by Mormons, Highway 666 in Southern Utah, and spousal abuse. Usually, I was directed to "further information," only to find that I was being directed to my own articles and posts.

I also received testimonials of dubious scenarios by "psychics" and remote viewers, along with some nasty and unlikely warnings and admonishments from religious fanatics. I actually still receive such emails at the rate of about 3 per month, a full two and a half years after the picture was posted at Coast to Coast, and my articles were published in various forums and sites.

Ultimately, though, I received some helpful information from others who'd viewed a government document-Elmer Gray's Criminal Pardons Application-of which I had only seen a reference--at a Utah government site.

When I tried to locate the Criminal Pardons Application, it was not available for viewing online. I put in an online request to have it mailed, did not receive a reply, and contacted the historical society. I was told that it would be easier (or decided that it would be) easier to simply go in person to view the document rather than go through the red tape of having it sent.

I happened to be extremely busy with working and traveling at the time, and simply never got around to going in to view the document. By that time, I was burned out on the trivialities and hype of the whole thing anyway.

After going back to the gravestone, each time, I found litter near her stone: burnt out candles, beer cans, trash, and black crayons-I assume left by legend trippers and people making stone rubbings. I felt like the popularity of my article had generated perhaps too much interest in the stone. And, I was, despite my original intention, buying in to the end of the developing legend-"nothing more can be found." I was wrong.

Behold: Elmer L. Gray's Criminal Pardons Application is now available online via the Utah State Archives. What a character. Reading his answers in the form questionnaire, a definite sense of his personality can be detected, which includes sarcasm ("Woodrowe Lamb, a bum,") irony, and exaggeration. He seems quite eccentric, and probably more than a bit cantankerous.

In the document, he has typed a line that has an affinity with and shares a spirit with the one on Lilly's stone. On the line that asks for "Address of parents," Mr. Gray has written, "Booth dead. Died of grief when kidnapers murdered my Wife." Later, he refers to his arresting officers and prison officials as "Democrat officials," and "kidnapers."

So, whatever the real circumstances concerning these family deaths, it can be concluded that Elmer Gray blamed the law for the death of his previous wife and clearly considered her a victim. (Remember, Lilly was a subsequent wife-they married in 1950, three years after this document was filed.)

Elmer Gray's view of the government and law is clear-a criminal, evil organization hell-bent on kidnapping, imprisoning and murdering innocent citizens without cause or provocation.

With all the conspiracy, anti-government, sentiments of victimization within, it is difficult and perhaps foolish not to come to one conclusion-that Elmer L. Gray was responsible for placing the outrageous phrase, "Victim of the Beast 666" on his second wife Lilly's gravestone, and that it refers simply to the government, law enforcement and officials, with whom he likely tangled with his entire adult life*, and the dynamics and beliefs based on his experiences.

So, after reading the Criminal Pardons Application, and considering his references to victimhood and murder at the hands of the law; also that he was Lilly's only known survivor, who likely made all her funeral arrangements, including ordering her stone-what are the chances that the inscription has nothing to do with his extreme belief system?

Although an investigation into the apparently colorful life of Elmer L. Gray is unquestionably warranted, I believe the mystery behind his wife's strange epitaph is finally solved.

Sources and notes:

Utah State Archives, Board of Pardon's Prisoner's pardon application case files, Elmer L. Gray, images.archives.utah.gov
¹ Salt Lake City Legend, Richelle Hawks, Associated Content, www.associatedcontent.com/article/ *I found a newspaper clipping for an Elmer Gray, who was arrested in Ogden, Utah, for stealing an umbrella. He was sentenced to "five days on the rock pile." Although there is no way to determine if it is the same Elmer Gray, the time frame and location fit. It can be viewed here: udn.lib.utah.edu/u?/ogden7,9546