Early in Ellen White's prophetic experience, she frequently encountered different types of fanaticism. Her understanding of its danger increased, particularly after a vision she received during her first trip to New Hampshire and Vermont,25 Ellen G. White, Ms 10, 1859 (c. 1859).
Public sentiment increasingly turned against Adventists in Maine as many disposed of their possessions because of their fervent anticipation of Christ's return in the spring of 1845. Non-adventists in Bangor, Orrington, and other places in Maine had the Adventists’ property placed under the control of local selectmen to prevent it from being sold and the owner being left without a home and thus becoming a burden to the community. Another public concern was the “no work” doctrine embraced by some former Millerites in the region. Because they felt that Christ would come in just weeks or months, some saw no need to work. In fact, they felt that to work would be a denial of faith. Town officials feared that the Adventist citizens would become public charges, since the state of Maine's settlement laws dictated that town officials and taxpayers were legally required to support their poor.26 Jean F. Hankins, “‘Every Town Shall Maintain Their Own Poor’: New England's Settlement Laws,” Maine History, Fall 2000, pp. 169-185.
Of particular interest is the report of the arrest and trial of local Adventist leader Israel Dammon, first printed in the Piscataquis Farmer and then the Portland, Maine, Tri-Weekly Argus.27 Trial of Elder I. Dammon: Reported for the Piscataquis Farmer,” Piscataquis Farmer, Mar. 7, 1845, p. 1; “The Horrors of Millerism: Trial of Israel Dammon,” Tri-Weekly Argus, Mar. 14, 1845, p. 1. “The Fruits of Millerism,” New York Observer, Mar. 22, 1845, p. 47; “The Horrors of Millerism,” Ontario Repository, Mar. 26, 1845, p. 2. Ellen G. White, Spiritual Gifts [vol. 2], pp. 40, 41; “Trial of Elder I. Dammon: Reported for the Piscataquis Farmer,” Piscataquis Farmer, Mar. 7, 1845, p. 1.
The trial occurred at the courthouse in Dover, Maine, on February 17, 1845. James White and Ellen Harmon were not present, nor were they charged in connection with the trial. The plaintiff, Hartford J. Rowe, was a farmer who charged that Dammon was an “idler” and a “vagabond” going from “place to place, begging.” He further asserted that Dammon was a “common railer or brawler, neglecting his calling, or employment, misspending his earnings, and … [not providing] for the support of himself [and] family.” Dammon pleaded not guilty to the charges.30 Ibid. John F. Sprague, Esq., “James Stuart Holmes: The Pioneer Lawyer of Piscataquis County,” Bangor Historical Magazine 4, July 1888-June 1889, p. 34, quoted in Bruce Weaver, “Incident in Atkinson: The Arrest and Trial of Israel Dammon,” Adventist Currents, April 1988, p. 24; for the most detailed evaluation of the Dammon trial, see James R. Nix, “Another Look at Israel Damman.” Israel Dammon to Samuel Snow, Jubilee Standard, June 5, 1845, p. 104.
During February 1845 former Millerite Adventists were only beginning to differentiate themselves into opposing groups. Why Jesus had not come was the burning question on most Adventists’ minds. Ellen Harmon and James White clearly embraced the “Bridegroom” concept33 See introductory article “The ‘Shut Door’ and Ellen White's Visions.” The “Bridegroom” view had been first published in the Advent Mirror only a few weeks before the Dammon event. See James R. Nix, “Another Look at Israel Damman.”
Given Ellen White's later emphatic statements against fanaticism, it is surprising to think of her interacting with and supporting people who seemed to be imbalanced. However, in the context of the dynamic experiences of Adventists and other Christian groups at the time, it is more understandable. Also, the newspaper report was not a transcript of the trial but rather a reporter's observations and thus contained incomplete and perhaps biased information. 1EGWLM 926.3
For James White and Ellen Harmon the fanatical excesses apparently seemed less important initially than a shared faith in the 1844 experience. Though they did interact with and support Dammon at the time of the meeting mentioned above, they came to oppose the spiritualizing views that he and others embraced.35 Ellen G. White, Lt 2, 1874 (Aug. 24).