July 1—September 30, 1859 1EGWLM 637.1
Diary, July to September. 1EGWLM 637.2
Portions of this manuscript are published in Ellen G. White, Manuscript Releases, vol. 3, p. 143.
Jenny and self walked down to the city. It was a tiresome walk. 1EGWLM 637.3
Had sinking turns. Suffered much all through the day. 1EGWLM 637.4
I was very weak. 1EGWLM 637.5
Wrote nearly all day—important matter. 1EGWLM 637.6
Was very weak in body. 1EGWLM 637.7
Rode down to the city with Mary Loughborough [Mary J. Loughborough] and my husband. Took our bonnets from the milliner. 1EGWLM 637.8
Went down to Brother and Sister Smith's [Cyrenius and Louisa Smith].1 Identity: For the identity of “Brother and Sister Smith,” see Lt 32, 1859 (July 9), notes 1 and 2. It seems fairly certain that the “conversation” and “vision” here referred to are described in Lt 32, 1859, written to the Smiths two days later, regarding their lack of concern for the needs of a widow and a poverty-stricken minister. See: Ellen G. White, Lt 32, 1859 (July 9); Ms 4, 1859 (c. July).
We had much to do today. Dried half a bushel of cherries. 1EGWLM 637.10
Had a strange sinking turn. Unable to attend meeting. Wrote to Brother and Sister Smith.2 On the letter written to the Smiths, see note 1 above (July 7 entry). None of the letters mentioned under July 10 are in the White Estate archives.
Wrote a number of letters to Sisters Harris, Abbey, Lowry, Churchill. 1EGWLM 638.2
Went to the office. Arranged James’ and my letters. Took dinner at Fletcher's [John Fletcher Byington].3 Identity: The surname “Fletcher” has not been found among Adventists in Battle Creek during this period. Very likely Ellen White is speaking of John Fletcher Byington, a printer at the Review and Herald press. She always addressed him by his middle name, no doubt to distinguish him from his father, John Byington, for whom she also tended to reserve the basic title “Brother Byington.” Note the diary entry for the following day, July 12: “Met Brother Byington at Fletcher's,” alluding to the fact that John Byington was visiting the house of his son, John Fletcher Byington. See: Search term “Fletcher” in Words of the Pioneers. For Ellen White's use of “Fletcher Byington” or “Fletcher,” see Lt 7, 1853 (Aug. 24); Lt 28, 1859 (June/July); Lt 7, 1860 (June); Lt 174, 1906 (June 7); Ms 5, 1861 (c. 1861).
Rode down street. Traded some. Spent the rest of the day in writing. Met Brother Byington [John Byington]4 Identity: See under July 11. John Byington, a traveling preacher, had for some time given up his vocation because of discouragement. See under Apr. 16 (Ms 6, 1859) for background.
My brother [John B. Harmon] that I have not seen for twenty years came from Illinois with his wife [Lucy J. Harmon]6 Identities: See Artemas C. Harmon, ed., The Harmon Genealogy, p. 79; 1860 U.S. Federal Census, “Lucy J. Harman,” Illinois, Greene County, Between the Creeks, p. 184.
My brother leaves tonight at twelve o'clock. My father and mother accompany him. 1EGWLM 638.6
It seems very lonely today: Brother and Father and Mother gone. Perhaps we shall never meet them again.7 By mid-November, at the latest, however, Robert (and probably Eunice) was back in Michigan. See: Ms 8, 1859 (Nov. 16 entry).
Went down street to purchase material to use in Brother Czechowski's [Michael B. Czechowski]8 The uncommon name and the fact that Ellen White was assisting the family with clothing suffice to identify this person as Michael B. Czechowski. A former Catholic priest from Poland, Czechowski suffered persecution after becoming a Protestant and eventually moved to America. For some time he preached for the Baptists in northern New York. In 1857 he became a Sabbathkeeper and the following year returned to New York to preach his newfound faith full-time. James and Ellen White engaged themselves in raising funds for the support of the poverty-stricken Czechowski family. Appeals were made for donations in the Review and The Good Samaritan. In addition, Ellen White collected items of clothing for the Czechowskis as seen in this diary entry and the December 1859 issue of The Good Samaritan. See: James White, “To the benevolent,” Review, Apr. 15, 1858, p. 176; James White, J. P. Kellogg, Cyrenius Smith, “Missionary report,” The Good Samaritan, December 1859, p. 8; E. G. W. [Ellen G. White], “Articles of Clothing,” The Good Samaritan, December 1859, p. 8. For a survey of M. B. Czechowski's work in New York 1858-1861, see Rajmund L. Dabrowski, “The Sojourn of M. B. Czechowski on the American Continent,” in Rajmund L. Dabrowski and B. B. Beach, ed., Michael Belina Czechowski 1818-1876, pp. 106-116.
Went to the Office; assisted my husband. 1EGWLM 639.2
Mother White [Betsey White]9 Identity: The Jewett Family of America: Year Book of 1912-1913, p. 81; 1860 U.S. Federal Census, “Betsey White,” Michigan, Calhoun County, Battle Creek, p. 6.
Brethren J. N. Andrews and J. N. Loughborough came from the tent meeting.10 Andrews and Loughborough had just completed two weeks of tent meetings in Centerville, St. Joseph County, Michigan. “I breakfasted at Bro. White's,” Loughborough notes in his diary on this first day after his return to Battle Creek. See: J. N. Andrews, J. N. Loughborough, “Tent Meeting at Centerville, Mich.,” Review, Aug. 25, 1859, p. 108; J. N. Loughborough, “Diary,” entry for Aug. 2.
Mother is now able to go to her home again. 1EGWLM 639.5
Left Battle Creek for Jackson on our eastern journey.11 This journey East was originally planned to take six or seven weeks, but was extended while en route. The Whites returned to Battle Creek three months later, on November 21, having traveled in excess of 2,000 miles (3,220 kilometers). See: J. W. [James White], “Eastern Tour,” Review, Sept. 29, 1859, p. 148; J. W. [James White], “At Home,” Review, Dec. 8, 1859, p. 20. Identity: See Apr. 2 entry (Ms 6, 1859).
Awoke a little past two A.M. Took the [railroad] cars at four. Feel very miserable. Rode all day. Oh, what an exhibition of hoops!13 The hoop skirt was a women's undergarment designed to give a fashionable belled-out shape to the outer skirt through a series of circular supports. They left the train at Albion, New York (cf. Aug. 22 entry and notice in Review). James White felt exhilarated after covering more than 300 miles (483 kilometers) in one day: “It seemed hardly possible that we had left … Jackson, Mich., only sixteen hours before. We were hurried over the roads, through the dust, and from one train to another, with such speed that we seemed to forget headaches, and other ills.” See: “Appointments,” Review, Aug. 18, 1859, p. 104; J. W. [James White], “Eastern Tour,” Review, Sept. 1, 1859, p. 116. Identity: The tent meeting held on “Brother Buckland's” farm described in the following entries is clearly the same meeting recounted in Curtis P. Buckland's obituary many years later: “In 1859 another tent meeting was held on his farm by Bro. and sister White.” Buckland lived in Carlton, New York. See: Obituary: “Curtis P. Buckland,” Review, Feb. 3, 1891, p. 79. Identity: The next diary entry states that “Brother Cottrell,” along with James White, preached at the Carlton meetings. Prior announcements in the Review indicate that it was “Bro. R. F. Cottrell” who organized the weekend gathering. See: “Appointments,” Review, Aug. 4, 1859, p. 88.
In her diary Ellen White mistakenly placed this entry in the space for Friday, August 19, and the Sunday, August 21, entry in the Saturday, August 20, space. That the meetings described in these entries actually took place on August 20 and 21 is apparent, in part, from the dates announced beforehand in the Review and from retrospective reports by R. F. Cottrell and James White.
See: “Appointments,” Review, Aug. 4, 1859, p. 88; R. F. C. [R. F. Cottrell], “Tent Meeting and Conference in Western New York,” Review, Sept. 1, 1859, p. 120; J. W., “Eastern Tour,” Review, Sept. 1, 1859, p. 116.
1EGWLM 640They are coming in to the meetings. One hundred in the forenoon, above two hundred in the afternoon.18 James White felt that “the number present was small compared with such meetings in Michigan and some other parts of the country.” About “two-thirds of the congregation” were nonmembers, “people in the vicinity.” See: J. W. [James White], “Eastern Tour,” Review, Sept. 1, 1859, p. 116.
Large congregation. Good attention. Tent full. Some women with their rich silks and satins sit upon the ground just inside of the curtain. I preached from this text, “Preach the Word.”19 On Ellen White as speaker and preacher, see R. Edward Turner, Proclaiming the Word, pp. 8-35; Horace John Shaw, “A Rhetorical Analysis of the Speaking of Mrs. Ellen G. White”; EGWEnc, s.v. “Preaching.”
Left Brother Buckland's for Albion. There took the cars for Rochester. Found Brother Orton [Jonathan T. Orton]20 The only male “Orton” from Rochester, New York, mentioned in the Review during this period is “J. T. Orton.” More complete name details come from census and other records. See: Search term “Orton” in Words of the Pioneers; 1850 U.S. Federal Census, “Jonathan Orton,” New York, Monroe County, Rochester, Ward 7, p. 317.
Tarried with Brother Orton through the day. Traded in Rochester. Laura Seeley [Laura Seeley]21 Identity: That Ellen White is referring to Laura Seely (also spelled Seeley) is very likely since she was a Sabbathkeeper living in Rochester and also because of the description “poor afflicted soul.” When she died of “paralysis” the following May, age 38, it was recorded that “her sufferings were great for many months before her death.” See: Search terms “Seely” and “Seeley” in Words of the Pioneers; obituary: “Laura Seely,” Review, June 6, 1860, p. 23.
Left Rochester for Syracuse. There took the Omnibus22 Name given to an enlarged version of the traditional horse-drawn stagecoach carrying upward of 20 passengers on fixed routes at set fares. See: Philip Steadman and Gerrylynn K. Roberts, American Cities and Technology, p. 31. The identity of this person has not been established.
Wrote to Brother Peabody [William Peabody].24 Identity: Within the space of two weeks Ellen White wrote three letters to a “Brother Peabody.” One of these, written September 2, 1859, has survived and provides useful clues as to his identity. First, she describes Peabody as a man of “considerable means” and encourages him to donate more “to advance the cause of present truth.” Second, he is in his “old age,” with his head “already white.” This description matches well that of church member William Peabody, of Scottsville, New York. The value of his real estate is listed at a very sizable $15,000 in the 1850 census, and his generous and frequent donations to the Advent movement are attested to in the receipts sections of the Review. Furthermore, William Peabody was 68 years old, which could justify the view that he was of “old age.” See: Ellen G. White, Ms 7, 1859 (entries for Aug. 25, Sept. 6); Lt 4, 1859 (Sept. 2); 1850 U.S. Federal Census, “Wm Peabody,” New York, Monroe, Wheatland, p. 245; obituary: “William Peabody,” Review, Jan. 22, 1867, p. 82; search term “Peabody” in Words of the Pioneers.
They are coming in to the meeting. Brother and Sister Wheeler [Frederick and Lydia Wheeler]25 Identity: There is little doubt that Frederick and Lydia Wheeler are referred to here. Although Frederick Wheeler is best known as the minister who pioneered Sabbatarian Adventism in New Hampshire in the 1840s, he subsequently moved to New York State in 1857 and was given special responsibility for central New York, including the Roosevelt church in Oswego County. Frederick Wheeler, living in nearby West Monroe, New York, frequently helped organize conferences and meetings at Roosevelt during this period. See: Saml. W. Rhodes, R. F. Cottrell, “Conference at Roosevelt, N.Y.,” Review, Mar. 19, 1857, p. 157; search term “F. Wheeler,” in Words of the Pioneers.
They have a neat little meetinghouse.26 The Roosevelt meetinghouse had been completed earlier the same summer and dedicated during the weekend of June 17-19, 1859. See: “Appointments,” Review, June 2, 1859, p. 16. A large tent had been pitched next to the meetinghouse, but because of rainy, chilly weather, it had been decided to hold Sabbath meetings in the meetinghouse, despite the overcrowding. Next day, the weather being fine, the tent was used and filled to capacity. James White estimated that “probably there were present eight or nine hundred persons.” See: J. W. [James White], “Roosevelt, N.Y., Conference,” Review, Sept. 15, 1859, p. 132.
The meeting was held in the tent. 1EGWLM 642.3
Left Roosevelt for Volney. Rode in a lumber wagon. It was very wearisome. 1EGWLM 642.4
Had a meeting in the schoolhouse. Bore my testimony after my husband preached. 1EGWLM 642.5
Left Volney for Fulton, about five miles [eight kilometers] away. There took the cars for Syracuse [New York] and changed cars for Utica and again to Albany and tarried at Springfield over night; lodging and breakfast cost $2.00. 1EGWLM 643.1
We again took the cars for Berlin, Connecticut. Arrived at Brother Belden's [Albert Belden]28 Identity: Albert Belden lived in Kensington village, which was included in the territory of Berlin township. Although other Beldens are listed in the Review from this period, the only one said to be located in Berlin/Kensington is Albert Belden. Albert Belden and his wife, Hannah, had known the Whites since 1848, when the first of what are known as the “Sabbath and Sanctuary Conferences” was held in their home in Rocky Hill, Connecticut. Later, during the summer of 1849, the Whites lived in the Belden home. It was while there that Edson White was born and that James White started publishing The Present Truth. Their son, Stephen Belden, married Ellen White's older sister, Sarah Harmon. See: Search term “Belden” in Words of the Pioneers; Arthur L. White, Ellen G. White: The Early Years, pp. 161-169.
[See also Lt 3, 1859, written on this date.] 1EGWLM 643.3
Brother Sperry [Charles W. Sperry]29 Identity: The more than 200 mentions of “Sperry” in the Review during the 1850s refer almost exclusively either to Charles W. Sperry; his wife, Rachel Ann; or his young son J. Byron. Charles Sperry was a leading preacher in Vermont, fitting the description given here of “Brother Sperry” as coming from Vermont and consulting with James White about the preaching schedule of the Whites in that state. See: Search term “Sperry” in Words of the Pioneers. The tours undertaken by the Whites were normally planned and advertised well in advance, but on this tour they made major itinerary changes while en route. James White's original plan for the tour, made in August, makes no mention of visiting Vermont, but it was added to the published itinerary after some weeks. Under these changing circumstances it is understandable that misunderstandings of this kind could take place. See: James White, “Appointments,” Aug. 4, 1859, p. 88; James White, “Appointments,” Sept. 15, 1859, p. 136. The three Grahams, Andrew, Bruce, and William Henry, are listed in the 1860 census for Berlin, Connecticut. Census details strongly suggest that they are brothers, as does Ellen White's letter to “Brethren Graham” (Lt 7, 1859 [Sept. 24]). See biographical sketch of each for references.
[See also Lt 4, 1859, written on this date.] 1EGWLM 643.5
In his report for the Review James White stated that meetings on September 3 and 4 took place in Kensington, Connecticut.
See: J. W. [James White], “Eastern Tour,” Review, Sept. 29, 1859, p. 148.
Sabbath, September 3 1EGWLM 644Quite a number have collected together. Dear precious souls are among them who have endured many hardships, suffered affliction and anguish. Sister Chamberlain [Mary Ann Chamberlain]33 Identity: The details about deaths in her family (see next note) match the experience of Mary Ann Chamberlain so closely that there can be no doubt about her identity. The Chamberlains lived in Middletown, Connecticut, about 10 miles (16 kilometers) from the meetings being held at Kensington. Having been closely acquainted with the Whites since 1848, naturally Mary Ann wanted to attend these meetings. Of the deaths in Mary Ann Chamberlain's family mentioned in this entry, several can be confirmed from other sources: Her husband, E.L.H. Chamberlain, “died of the small pox, in Middletown, Conn., Nov. 18th, 1855” (Review, Jan. 24, 1856). Two months later, January 26, 1856, a stepdaughter, Frances Rogers Chamberlain, died, age 20 (Sizer Genealogy). On March 14, twins were born to Mary Ann, one of which, Ada, died after less than three months (Sizer Genealogy). On November 10, 1857, a stepson, William Card Chamberlain, died, age 18 (Sizer Genealogy). A son, Joseph Gurney, drowned June 10, 1859, age 10. (Sizer Genealogy). See: Obituary: “E.L.H. Chamberlain,” Review, Jan. 24, 1856, p. 134; Lillian Hubbard Holch, ed., Sizer Genealogy, pp. 205, 206, 208.
Left Connecticut for Springfield [Massachusetts] on our way to Boston [Massachusetts]. Arrived at Boston; took a hack35 A shortened term for “hackney”—a horse-drawn carriage. Identity: A letter to the Review editor dated October 8, 1858, is signed “Paul Folsom, Somerville, Mass.” Further, the only Folsom mentioned in the Review before 1864 is Paul Folsom. His wife's name, Margaret, appears in census records. Paul Folsom, to whom published references go back to 1851, was a leading figure among Sabbatarian Adventists in Massachusetts. For years regular Sabbath services and conferences had been held at the Folsom home in Somerville, just north of Boston. Several references report visits to their home by Ellen and James White. See: P. Folsom, “From Bro. Folsom,” Review, Oct. 21, 1858, p. 175; search term “Folsom” in Review and Herald online collection, www.adventistarchives.org; 1860 U.S. Federal Census, “Margaret Folsom,” Massachusetts, Middlesex County, Somerville, p. 76; Ellen G. White, Lt 9, 1859 (Sept. 6); Ms 7, 1859 (Sept. 5 entry).
Found myself quite well this morn. Spent a portion of the day writing.37 Of the eight letters mentioned in this entry, only the letter to Henry is definitely known to be preserved in the White Estate archives (Lt 5, 1859 [Sept. 6]). The letter to Willie is most probably Lt 9, 1859—sometimes dated September 26, 1859. The original handwritten draft, however, has a line through the number “2,” probably indicating an intention to cross it out, in which case the date is September 6. Identity: In an undated Ellen White letter to her son Willie, apparently written the same month, she admonishes him to eat the candy she sent “only when Jenny thinks it is best,” and in a letter on September 15 she appeals to Willie to “mind Jenny and try to please her.” According to the 1860 census “Jane Frazer” lived in the White household; “housework” was listed as her occupation. Thus, when Ellen White states that she is writing “home to Henry, Jenny, and Willie” it is fairly clear that she is writing to Jane Frazer (usually spelled “Fraser”). According to W. C. White, Jane Fraser had joined the White household as cook sometime before 1855 while the Whites were living in Rochester, New York. She appears to have stayed with them until at least 1861 and to have had responsibility for the children when the Whites were traveling. See: Ellen G. White, Lt 10, 1859 (Sept.); Lt 6, 1859 (Sept. 15); Lt 26, 1861 (May 4); 1860 U.S. Federal Census, “Jane Frazer,” Michigan, Calhoun County, Battle Creek, p. 224; William C. White, “Sketches and Memories of James and Ellen G. White: XIV Beginnings in Rochester,” Review, June 13, 1935, p. 9. These two letters may have been related to the conferences that the Whites were to attend in Topsham on September 24, 25, and the meetings in Vermont scheduled for October 8-16, which had been arranged with Charles Sperry some days earlier (see Sept. 2 entry above). See: James White, “Appointments,” Review, Sept. 22, 1859, p. 144. Ellen White's older brother, living in Illinois. It is probable that Ellen's parents were at this time staying with John Harmon and his wife (see July 22, 26, 27 above). Ellen White's sister, living in Battle Creek.
Wrote a portion of the day. Made husband three collars. James went into Boston. Rode with Brother Folsom to Salem [Massachusetts]. Returned about 9 o'clock p.m. In his absence, Brother Nichols [Otis Nichols]42 Identity: The September 14 entry gives more detail: “Go to Brother Nichols’ to visit them. The girls are absent from home. Henry was at home.” This corresponds to the family situation of Otis Nichols of Dorchester, just south of Boston. According to the 1860 census and other records, Otis Nichols had two daughters (Mary E. and Anna) and one son, Henry Otis Nichols, living at home. Otis Nichols, a well-to-do farmer and active layman, had been a mainstay of support for Ellen White as early as 1845 when Ellen (then Harmon) stayed with the Nichols family for several months. See: 1860 U.S. Federal Census, “Otis Nichols,” Massachusetts, Norfolk County, Dorchester, p. 228.
Left Somerville for Salem at half past two o'clock p.m. Brother Saxby [William L. Saxby]43 Identity: A short note that appeared two weeks earlier in the Review is helpful in identifying “Brother Saxby”: “W. L. Saxby: Bro. White will see you on his eastern tour, in regard to press.” The only W. L. Saxby mentioned in the Review is William L. Saxby, who lived in Massachusetts during this period. It is most probable, therefore, that the Whites stayed with William L. Saxby and his wife, Euphemia, during their stay in Salem, Massachusetts. The only minor difficulty with this conclusion is that there is no record of W. L. Saxby living in Salem. Records place the Saxbys in Springfield, Massachusetts, until 1857, then in Worcester of the same state, and finally in Vermont by 1860. Nevertheless it is likely that the Saxbys lived in Salem before moving to Vermont in 1860. See: “Business Notes,” Review, Aug. 25, 1859, p. 112; search term “Saxby” in Words of the Pioneers; 1860 U.S. Federal Census, “William L. Saxby,” Vermont, Franklin County, Enosburgh, p. 43. Identity: In a letter to the Review written three weeks later, itinerant preacher “A. S. Hutchins” reports, “We left Maine to meet Bro. and Sr. White in Salem, Mass., where we were happy to meet them again.” In a letter written a few days later Ellen White reported how “James and Brother Hutchins took their places in the center of the platform” and that “Brother Hutchins talked quite freely” on the Sabbath (Lt 8, 1859 [Sept. 15]). See: A. S. Hutchins, “Report From Bro. Hutchins,” Review, Oct. 6, 1859, p. 157.
Some are coming in to the meeting. May the Lord bless His people and fit us up to do the work committed to us. 1EGWLM 646.2
More brethren out than we had expected to see. The meeting was held in the Lyceum Hall. It is strangely constructed, the seats arising from the platform. Every row of seats is one step higher or ascending. The pulpit or stand is raised only one step. A great many can be convened.45 The Lyceum Hall in Salem, Massachusetts, had been built in 1831. It “could accommodate 700 patrons in amphitheater-style seating and was decorated with images of Cicero, Demosthenes, and other great orators of bygone days.” The hall received lasting fame in 1877 when Alexander Graham Bell used it for his first public demonstration of the telephone. See: Salem, Massachusetts: The City Guide, Salem Tales: Of Lectures and Lyceums (n.d.), Nov. 13, 2006, www.salemweb.com/tales/lyceum.shtml. Although the wording is unclear, it appears that this discourse on church ownership was not part of the weekend public meetings but for church members only in William Saxby's house. Until 1861 the Review and Herald publishing house was legally owned solely by James White, with all the risks attendant on such individual ownership. As stated here James clearly favored legal incorporation for the publishing house and other church buildings so that the church, not individuals, would be the corporate owner. The Whites sought to persuade church members during this autumn 1859 tour of the wisdom of “holding church property legally” and reported later that they had “found no real objections in the minds of the brethren.” During the early months of 1860 the issue was openly debated in the columns of the Review, with vigorous opposition to incorporation from some quarters. See: J. W. [James White], “Making Us a Name,” Review, Apr. 26, 1860, pp. 180-182. For a survey of the development of this and other organizational issues, see Andrew Gordon Mustard, James White and SDA Organization; Gerald Wheeler, James White: Innovator and Overcomer, pp. 113-142; George R. Knight, Organizing to Beat the Devil.
Prayer meeting in the morn. The church bore their testimony. Were quite free. As the people were collecting together, I exhorted the people. James preached in the morning, “Preach the Word,” etc. In the afternoon finished the discourse. He was very clear. Many thought it was the most forcible discourse on the Sabbath they ever heard. The sofa was placed on the platform, on one side of the stand, and Sister Hutchins and self took our seats upon it. At the close of the afternoon discourse I again bore my testimony. Had some liberty. In the eve James preached again; dwelt upon the Lawgiver; was quite clear and free. There were about 175 present.47 James White was disappointed by the turnout at these public meetings. “The people were well notified by hand-bills, and notice in the leading Journals; but few came out.” See: J. W. [James White], “Eastern Tour,” Review, Sept. 29, 1859, p. 148. This person has not been identified.
My rest was much broken last night, yet I felt quite well this morn. We assembled for prayers. Husband talked before engaging in prayer upon the necessity of being kind, courteous, pitiful, of being of tender compassion to one another. Remarks were appropriate and instructive. James and Brother Nichols prayed. It was a sweet, precious season. We shall go to Somerville. Brother Saxby took his covered easy carriage and we rode 16 miles [25 kilometers] to Somerville. Sister Saxby accompanied us. It was a pleasant ride. 1EGWLM 647.2
Go into Boston to trade.49 “Bought some remnants—drilling, bed ticking, 27 yards [24 meters] factory cloth, two pieces, fine and course, woolen cloth for pants, cloth for my boys, remnants of merino shawls, etc.” (Lt 8, 1859 [Sept. 15]).
Go into Boston again to trade. Go to Brother Nichols’ to visit them. The girls are absent from home. Henry [Henry Otis Nichols]50 See: Sept. 7 entry above. Identity: Amelia Hastings lived with the Folsom family in Somerville, where the Whites had spent several nights. According to the 1860 census taken the following summer, Amelia Hastings assisted the Folsoms in their confectionary business. It is probable that Amelia Hastings was a daughter of well-known Sabbatarian pioneer Leonard W. Hastings, of New Ipswich, New Hampshire. Evidence for this is found in Ellen White's Lt 1a, 1859 (Jan. 4) and an 1858 letter from Joseph Bates, both of which mention an “Amelia” within the Leonard Hastings family context. The 1850 census lists a “Sarah A.” in the Hastings household. The details of these sources support the conclusion that her full name was Sarah Amelia Hastings. See: 1860 U.S. Federal Census, “Amelia Hastings,” Massachusetts, Middlesex County, Somerville, p. 77; Joseph Bates to “Dear Sr. Emma,” Apr. 25, 1858; 1850 U.S. Federal Census, “Leonard Hastings,” New Hampshire, Hillsborough County, New Ipswich, p. 272.
On September 15, 1859, Ellen White wrote to Jenny Fraser, “Here we are at Dartmouth in the house of Brother Ashley” (Lt 8, 1859).
Thursday, September 15 1EGWLM 648Brother Nichols took us with his conveyance into Boston to take the cars. We are at Brother Ashley's.53 Identity: James White reported in 1853 that “three brethren by the name of Ashly [sic], also their wives … had joined the Sabbathkeepers” in Dartmouth, Massachusetts. According to local church records, probably dating from 1861, and from the Review, their names were Richard C. Ashley, George L. Ashley, and Jarvis T. Ashley. Which of the three brothers is referred to here is not known. See: James White, “Eastern Tour,” Review, Nov. 1, 1853, p. 133; Dartmouth, Massachusetts, “Copy of Sheet From Dartmouth New Bedford Church Clerk's Record”; search terms “Ashley” and “Ashly” in Words of the Pioneers.
[See also Lts 6 and 8, 1859, and An Appeal to the Youth, pp. 65, 66, for letters written on this date.] 1EGWLM 648.4
Early in the morn we walked to Sister Collins’ [Nancy Collins],54 Identity: The facts given here that Sister Collins’ husband had died (recently, it seems), and that she had a son Gilbert, who was healed in response to prayer at age 12, unmistakably reveal that Ellen White is referring to Nancy Collins, of Dartmouth, Massachusetts. Her husband, Philip, had died just three months earlier, and her son had been dramatically healed in 1849, as related by Ellen White in Spiritual Gifts. (Ellen White's account in Spiritual Gifts gives the son's age as “thirteen.”) See: Obituary: “Philip Collins,” Review, June 23, 1859, p. 39; Ellen G. White, Spiritual Gifts [vol. 2], pp. 108, 109.
It is rainy today. We fear some will be hindered from coming to meeting, but the Lord doeth all things well. The rain will result to His glory. 1EGWLM 649.1
But few came out, but husband had good liberty in speaking.55 James White adds, “Our meetings were very small, but very good. Three decided to keep the Sabbath.” See: J. W. [James White], “Eastern Tour,” Review, Oct. 13, 1859, p. 164.
Left Brother Ashley's for Somerville. Arrived at Boston; found Brother Philipps56 This person has not been identified. Identity: No “Brother Hale” living in Charlestown is mentioned in the Review or other church sources. However, the 1860 census lists an “Apollus Hale” in Charlestown who was a “shoe dealer.” Ellen White's diary entry seems to suggest that they bought shoes from Brother Hale, in which case she may well be referring to Apollus (or Apollos, as his name is spelled elsewhere) Hale. One question that remains unanswered is whether this Apollos Hale of Charlestown is identical with the prominent Millerite preacher and writer of the same name. According to Millerite-Adventist historian Isaac C. Wellcome, Apollos Hale was obliged “after a time,” for health reasons, “to abandon constant preaching and devote himself to secular business.” There is some additional circumstantial evidence available, but further sources are needed to come to a definite conclusion regarding the identity of Apollos Hale of Charlestown. See: Search term “Hale” in Words of the Pioneers; 1860 U.S. Federal Census, “Apollus Hale,” Massachusetts, Middlesex County, Charlestown, p. 347; Isaac C. Wellcome, History of the Second Advent Message and Mission, p. 236; SDAE, s.v. “Apollos Hale.” Identity: The name “N. N. Lunt,” of Portland, Maine, appears frequently in the Review during this period. His full name appears in his obituary. Noah Lunt, a joiner living in Portland, Ellen White's native town, had personally known Ellen and her family since 1843. See: Search term “Lunt” in Words of the Pioneers; obituary: “Noah Norton Lunt,” Review, Jan. 28, 1902, p. 63. Identity: There is no mention of a “Lobdel” in early sources, but there is frequent mention of an “Edward Lobdell,” of Portland, Maine, no doubt the person referred to here. Edward Lobdell, a brick mason, age 42, who had been a Sabbathkeeper for about two years at this point, subsequently served as elder of the Portland church. See: Search terms “Lobdel” and “Lobdell” in Words of the Pioneers.
In morn took a carriage for cars. When we arrived at the Brunswick depot did not find a carriage there. I am waiting while my husband is gone to speak for a carriage. 1EGWLM 650.1
[See also An Appeal to the Youth, pp. 47-49, for letters written to Henry, Edson, and Willie (2), on this date.] 1EGWLM 650.2
[See Lt 7, 1859; Lt 20, 1859; Lt 21, 1859; Ms 1, 1859; and Ms 1a, 1859, all written on or about this date. See also Lt 10, 1859, written circa late September 1859.] 1EGWLM 650.3