"THE ISRAEL DAMMON TRIAL": ELLEN WHITE EXPOSED SERIES 1

It was the Seventh-day Adventist historical discovery of the century. However, some Adventist leaders probably wish that it had never been made. In March of 1986, Andrews University Seminary graduate student Bruce Weaver located a newspaper account of the arrest and trial of one of Ellen White's & friends, Israel Dammon. What he unearthed would turn out to be an eye-opening shocker for Ellen White devotees. 

Bruce quickly noted that the newspaper account of the incident varied widely from Mrs. White's account. Why the differences? In order to understand, we must travel back in time to 1845. 

The Great Disappointment is only a few months in the past. Religious confusion, fanaticism, and excitement are running rampant among the Millerites. Religious services among the Adventists are almost exclusively held in private homes. Meetings typically include such phenomena as "the 'holy' salutation kiss, loud shouting and singing, physical prostrations, promiscuous (mixed) foot-washing, multiple baptisms by immersion, odd exhibitions of voluntary humility (i.e. crawling, barking), and the presentations of a few (mostly female) visionaries." [1]

On Saturday, February 16, Ellen Harmon arrives in town fresh from the meeting in Exeter, Maine, where her visions successfully convinced Sister Durben to accept the shut-door doctrine. On this brisk Saturday evening, a meeting of Adventist believers is being held at the Ayer household in Atkinson, Maine. The meeting is being led by former sea captain Israel Dammon and features the prophetesses Miss Dorinda Baker of Orrington and Miss Ellen Harmon of Portland. Elder James White is also in attendance. Perhaps one of the most vivid eyewitness descriptions of the meeting comes from William Crosby, a 37-year-old attorney who described it under oath in court two days later:

"They would at times all be talking at once, hallooing at the top of their voices... A woman on the floor lay on her back with a pillow under her head; she would occasionally arouse up and tell a vision which she said was revealed to her... By spells, it was the most noisy assembly I ever attended— there was no order or regularity, nor anything that resembled any other meeting I ever attended..." [2]

Deacon James Rowe added his sworn testimony regarding the chaotic meeting:

"I was at Ayer's a short time last Saturday evening...I have been young, and now am old, and of all the places I ever was in, I never saw such a confusion, not even in a drunken frolic." [3]

The prophetesses were a central part of the service that evening. Loton Lambert, an eyewitness to the meeting, gave the following testimony in court under oath: 

"They were singing when I arrived — after singing they sat down on the floor — Dammon said a sister had a vision to relate — a woman on the floor then related her vision. Dammon said all other

denominations were wicked — they were liars, whoremasters, murderers, etc.; he also run [sic] upon all such as were not believers with him. He ordered us off — we did not go. The woman that lay on the floor relating visions, was called by Elder Dammon and others, Imitation of Christ. Dammon called us hogs and devils and said if he was the owner of the house he would drive us off — the one that they called Imitation of Christ, told Mrs. Woodbury and others, that they must forsake all their friends or go to hell. Imitation of Christ, as they called her, would lay on the floor a while, then rise up and call upon someone and say she had a vision to relate to them, which she would relate; there was one girl that they said must be baptized that night or she must go to hell; she wept bitterly and wanted to see her mother first; they told her she must leave her mother or go to hell — one voice said, let her go to hell. She finally concluded to be baptized. Imitation of Christ told her vision to a cousin of mine, that she must be baptized that night or go to hell— she objected because she had once been baptized. Imitation of Christ was said to be a woman from Portland." [4]

The visionary "woman from Portland," the one referred to by Lambert as the Imitation of Christ, is thus identified as Ellen Harmon — the other prophetess being &om Orrington. The owner of the home, James Ayer, later confirmed in court that the visionary whom Lambert referred to as the "Imitation of Christ" was indeed Ellen Harmon:

"Saw the woman with a pillow under her head — her name is Miss Ellen Harmon, of Portland. I heard nothing said by her or others about Imitation of Christ." [5]

Like Ellen Harmon, the other aspiring young prophetess present, Dorinda Baker of Orrington, was in poor physical health. She was described in court by witness Joshua Burnham:

"I have known Miss Dorinda Baker from five years of age— her character is good — she is now twenty-three twenty-four years of age. She is a sickly girl, her father has expended $1,000 on doctoring her. I was at the meeting Saturday night — it was appointed for the lady to tell her visions." [6]

The meeting's riotous atmosphere caused such a civil disturbance in the neighborhood that authorities were finally called in to break it up. Mrs. White gives her account of what happens when the sheriff arrives to arrest Dammon:

 . ..while I was speaking, two men looked into the window. We were satisfied with their object. They entered and rushed past me to Elder Damman [sic]. The Spirit of the Lord rested upon him, and his strength was taken away, and he fell to the floor helpless. The officer cried out, 'In the name of the State of Maine, lay hold of this man.' Two seized his arms, and two of his feet, and attempted to drag him from the room. They would move him a few inches only, and then rush out of the house. The power of God was in that room, and the servants of God with their countenances lighted up with his glory, made no resistance. The efforts to take Elder D. were often repeated with the same effect. The men could not endure the power of God, and it was a relief to them to rush out of the house. Their number increased to twelve, still Elder D. was held by the power of God for about forty minutes, and not all the strength of those men could move him from the floor where he lay helpless. At the same moment, we all felt that Elder D. must go; that God had manifested his power for his glory, and that the name of the Lord would be further glorified in suffering him to be taken &om our midst. And those men took him up as easily as  they would take up a child, and carried him out." [7]

Mrs. White's description of the event is very awe-inspiring, indicating a profound and remarkable supernatural intervention by God. However, her account differs widely from the sworn court testimony of the eyewitnesses recorded in the town's newspaper, the Piscataquis Farmer. Now, contrast Mrs. White's account with that of Joseph Moulton, the sheriff in charge of arresting Dammon. Here he describes the arrest in court under oath: 

"When I went to arrest prisoner, they shut the door against me. Finding I could not gain access to him without, I burst open the door. I went to the prisoner and took him by the hand and told him my business. A number of women jumped on to him — he clung to them, and they to him. So great was the resistance, that I with three assistants, could not get him out. I remained in the house and sent for more help; after they arrived we made a second attempt with the same result — I again sent for more help after they arrived we overpowered them and got him out door in custody. We were resisted by both men and women. Can't describe the place —it was one continued shout." [8]

Moulton's sworn court testimony contrasts sharply with Ellen White's tale. Moulton clearly indicates that Dammon was being held by human power, by the women and men who jumped to his assistance and helped him resist arrest by holding him down — not the supernatural power of God. 

Interestingly enough, not a single one of the other thirty or so witnesses at the trial contradicted Moulton's

testimony about women and men aiding Dammon in resisting arrest. Mrs. White's crucial contradiction of the story casts doubt upon the integrity of what she wrote. Bruce Weaver explains how preposterous it is to suppose that the Sheriff was brave enough or foolhardy enough, to attempt to battle supernatural forces in order to arrest Dammon.

"In fact, if twelve men worked strenuously and unsuccessfully to budge one prone and otherwise unimpeded individual, and if there had been such a powerful but invisible aura in the room that 'it was a relief to them to rush out of the house' periodically, normal men would be sufficiently spooked (or converted) by the experience to abandon their mission long before forty minutes had expired."[9]

After spending the weekend in jail, Dammon appeared for trial on Monday. Mrs. White picks up the story of Dammon at his trial:

"At the hour of trial, Elder D. was present. A lawyer offered his services. The charge brought against Elder D. was, that he was a disturber of the peace. Many witnesses were brought to sustain the charge, but they were at once broken down by the testimony of Elder D's acquaintances present, who were called to the stand. There was much curiosity to know what Elder D. and his friends believed, and he was asked to give them a synopsis of his faith. He then told them in a clear manner his belief in the Scriptures. It was also suggested that they sung [sic] curious hymns, and he was asked to sing one. There were quite a number of strong brethren present who had stood by him in the trial, and they joined with him in singing, 'When I was down in Egypt's land, I heard my Saviour was at hand'. "Elder D. was asked if he had a spiritual wife. He told them he had a lawful wife, and he could thank God that she had been a very spiritual woman ever since his acquaintance with her. The cost of the court, I think, was thrown upon him, and he was released." [10]

The Piscataquis Farmer has a somewhat different version of the trial. According to the newspaper, it was Dammon who "asked permission" to sing. During the sentencing phase of the trial, Dammon was permitted to speak in his defense:

"He [Dammon] argued that the day of grace had gone by, that the believers were reduced; but that there was [sic] too many yet, and that the end of the world would come within a week. The Court after consultation sentenced the prisoner to the House of Correction for the space of Ten Days..." [11]

Mrs. White's account of Dammon's defense failed to mention that he used the "shut door" and predictions of the imminent return of Christ as part of his defense. The court was apparently unimpressed with his defense or his bizarre beliefs. Rather than releasing him, as Sister White claimed, the court sentenced Dammon to 10 days in jail. Even the most devoted followers of Ellen White can see that her version is, at the very least, factually inaccurate, if not outright deceptive.

One of the most interesting facets of Mrs. White's fable is what she left out. She said nothing about the loud shouting and singing, the physical prostrations, the exhibitions of voluntary humility (i.e. crawling, barking). These were apparently present in many of the early Adventist meetings. Lucinda Burdick noted these fanatical activities in meetings she attended with the Whites:

"At the time of my first acquaintance with them [Ellen and James White] they were in a wild fanaticism, — used to sit on the floor instead of chairs and creep around the floor like little children. Such &eaks were considered a mark of humility." [12]

The act of crawling was practiced by the Adventists to demonstrate their humility. John Doore testified in court that he had "seen both men and women crawl across the floor on their hands and knees." George S. Woodbury said, "My wife and Dammon passed across the floor on their hands and knees." Bruce Weaver explains how this activity was practiced among early Adventists:

"A description of the creeping that took place at the home of Captain John Megquier in Poland, Maine, was provided by a correspondent of the Norway Advertiser: 'They seldom sit in any other position than on the bare floor... A woman, at the meeting he attended, got on her hands and knees and crept over the floor like a child. A man, in the same position, followed her, butting her occasionally with his head. Another man threw himself at full length upon his back on the bed, and presently three women crossed him with their bodies. " [13]

Imagine this outrageous scene which took place at the home of John Megquier — a home where Ellen Harmon received some of her first visions! A woman crawls across the floor on her hands and knees, and a man crawls behind her, occasionally hitting his head against her rear side! Then we find three women lying across a man's body! And they called this a religious service where God was communicating to them via prophetic utterances?

Fanaticism, such as "holy kissing" and "promiscuous" foot-washing was such a problem among the Millerites, that leader Joshua Himes cried out against the Millerites who "live in continual association in exciting, and social meetings," degenerating into "fleshly and selfish passions."

Not surprisingly, by 1894 Mrs. White seems to have changed her position on the unusual activities practiced among the early Adventists:

"Every part of the service of Christ will be characterized by decorum and reverence. The truth of Christ cannot be confined to a certain range, yet it will be active to create for its environment, manners and habits, and practices that will be in harmony with its Author. Everything will be done decently and in order. Wild methods and strange freaks and confusion are not authorized by the God of order." [14] [15]

One could certainly question whether the activities in the Dammon home were "authorized by the God of order." Another activity left unmentioned by Mrs. White was the loud shouting and singing. According to the court testimony of Adventist defense witness Joel Doore, "There was not one-tenth part of the noise Saturday evening, that there generally is at the meetings I attend." [16] It is apparent that in her early career, Mrs. White felt shouting to be an effective method of fighting the devil. In 1850 she wrote, "Singing, I saw, often drove away the enemy, and shouting would beat him back." [17] ' By 1900, however, Mrs. White seemed to have acquired a different view of noisy meetings, even going so far as to claim that she was the one opposing such noise:

"I bore my testimony, declaring that these fanatical movements, this din, and noise, were inspired by the spirit of Satan, who was working miracles to deceive if possible the very elect." [18]

Once again Mrs. White's own testimony reveals that it was the spirit of Satan, not God, that dwelled in these noisy, fanatical meetings.

Mrs. White's account of the arrest and trial of Dammon was published in 1860 in the book Spiritual Gifts. When this book was republished in 1877 under the title Spirit of Prophecy, the Dammon incident was strangely absent. Like many of her earlier writings, this story simply disappeared without explanation. Why would James and Ellen choose not to print such an awe-inspiring account of supernatural intervention? Perhaps it was a former Adventist minister Isaac Wellcome's publication of his book World's Crisis in 1874 that influenced the decision to allow the story to disappear. In World's Crisis, a reformed Israel Dammon relates his relationship with the Whites. He explains how he lost faith in Ellen White by the end of 1846 and discarded his belief in the shut door:

"We were formerly acquainted with Mr. and Mrs. White, and for a time had confidence in her visions, but for a good many years have had none at all. When we saw that they conflicted one with another, we renounced them altogether and betook ourselves to the word of the Lord. "It has been some twenty years or more since we were associated with Mrs. W., but we remember very perfectly that her first visions or vision was told both by herself and others (especially by Mrs. W.) in connection with the preaching of the 'shut door,' and went to substantiate the same. While under that influence, and preaching the visions, she, in vision, saw N. G. Reed and I. Dammon, in the kingdom in an immortal state, and crowned. After that, she saw them finally lost. How could both be true? I think one was just as true as the other, and that God never told her any such thing." [19]

Perhaps it was better to let the Dammon story disappear. The story made Dammon appear to be God's hero. Now God's hero had come out in print in opposition to the prophetess. This was not a flattering position for God's prophet to find herself in. It might be difficult for Ellen to explain how, through vision, she saw Dammon in heaven, then later saw him lost. Keeping the Dammon story in print may raise too many thorny questions. By the late 1800s, it had become an all-too-frequent pattern for Mrs. White's questionable earlier writings to disappear from later republications of the same works. An increasingly educated and diverse church membership was not as likely to be impressed with such an outlandish tale as the Israel Dammon story.

The fact that Mrs. White's version of the story, with its dramatic portrayal of supernatural manifestations differs so widely with the account given in court two days later by 30 witnesses calls into question some of the other supernatural tales that circulate among Adventists. For example, there are narratives of Mrs. White holding up a heavy Bible while in vision, not breathing for hours, and other unusual events. Seventh-day Adventist General Conference president A.G. Daniels, who was personally associated with Mrs. White for over forty years, remarks on those fanciful tales at the 1919 conference on the Spirit of Prophecy:

"For instance, I have heard some ministers preach, and have seen it in writing, that Sister White once carried a heavy Bible — I believe they said it weighed 40 pounds — on her out-stretched hand, and looking up toward the heavens quoted texts and turned the leaves over and pointed to the texts, with her eyes toward the heavens. I do not know whether that was ever done or not. I am not sure. I did not see it, and I do not know that I ever talked with anybody that did see it. But, brethren, I do not count that sort of thing as a very great proof. I do not think that is the best kind of evidence. If I were a stranger in an audience and heard a teacher enlarging on that, I would have my doubts. That is, I would want to know if he saw it. He would have to say, No, he never did. Then I would ask, 'Did you ever see the man that did see it? ' And he would have to answer, 'No, I never did.' Well, just how much of that is genuine, and how much has crawled into the story? I do not know. But I do not think that is the kind of proof we want to use. It has been a long time since I have brought forward this sort of thing, no breath in the body, and the eyes wide open."

By 1919 it was apparent that the leaders of the Adventist church were ready to bury the whimsical yarns of the early days in the graveyard of the past. Perhaps another reason to question the supernatural stories about Mrs. White is Dammon himself. Here was a man who witnessed firsthand her visions and other supposed miracles. One would expect that profound prophetic utterances, not breathing for hours, and other physical manifestations would convince the most hardened skeptic. Yet, Dammon turned his back on Ellen White within a matter of a few months. He was one of the first of a long line of men and women who learned something about Ellen White that caused them to doubt her divine inspiration. Perhaps he discovered what Joseph Turner discovered.

Next article... "The Turner Incident" soon...