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.

Identity: See Apr. 2 entry (Ms 6, 1859).

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.

The identity of this person has not been established.

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 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.

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.

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.

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.

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.

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.

This person has not been identified.

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.

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.