The Inspired Life of Sarah Ellen Waldo

By Amrita M. Salm and Judy Howe Hayes

After his epochal speeches at the World Parliament of Religions, Chicago in 1893, Swami Vivekananda spent more than three years in the United States and Europe sowing the seeds of Vedanta through illuminating his talks. These talks have come down to us through Sarah Ellen Waldo and J. J. Goodwin.

Ellen, as Sarah Ellen Waldo was known by Swami Vivekananda became his staunch follower after she attended his talks. Swami Vivekananda initiated her into Brahmacharya with the name Sister Haridasi. A dedicated and intelligent woman in whom Swami Vivekananda reposed great faith, she was the transcriber of the Inspired Talks of Swami Vivekananda, as well as the editor of most of his talks, including Raja Yoga, a seminal work that has become a textbook for the students of Yoga Sutras of Patanjali. Apart from these works, she has contributed numerous articles on Vedanta on the lines of Vivekananda. She was the first Western woman requested by Swami Vivekananda to teach Vedanta in America.

For this reason, this book published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, on Sarah Ellen Waldo’s life and her contributions is a valuable addition to the existing literature dealing with the history of the Vedanta movement in the West.

• Language: English
• Publisher: Advaita Ashrama (Ramakrishna Math)
• Release date: Feb 22, 2019
• ISBN: 9788175059214

Book preview

The Inspired Life

of

Sarah Ellen Waldo

AMRITA M. SALM

AND JUDY HOWE HAYES

(PUBLICATION HOUSE OF RAMAKRISHNA MATH)

5 DEHI ENTALLY ROAD • KOLKATA 700 014

Published by

The Adhyaksha

Advaita Ashrama

P.O. Mayavati, Dt. Champawat

Uttarakhand - 262524, India

from its Publication Department, Kolkata

Email: [e-mail]

Website: www.advaitaashrama.org

© All Rights Reserved

First Print Edition, January 2019

First Ebook Edition, February 2019

ISBN 978-81-7505-409-7 (Hard bound)

ISBN 978-81-7505-921-4 (epub)

PUBLISHER’S NOTE

We are delighted to place before the readers our new publication The Inspired Life of Sarah Ellen Waldo , co-authored by Amrita M. Salm and Judy Howe Hayes.

Sri Ramakrishna and Swami Vivekananda came to accomplish a specific task, to carry to humanity the life-giving, all comprehensive, universal spiritual way of life known as Vedanta. Vedanta is the core of Hinduism. In this most ancient spiritual and philosophical tradition, great spiritual masters were born from time to time to revive and revivify this timeless stream of Divinity. Swami Vivekananda was Sri Ramakrishna’s instrument for this purpose, and had been trained and moulded by him.

Vivekananda arrived in America in 1893 and participated in the Chicago Parliament of Religions. Though the study of the Hindu Vedic thought had started in Europe much before Vivekananda went to the West, it was precisely with Vivekananda that the Vedanta movement took off in modern times in a big way, with his epochal Chicago Addresses. The world was introduced to the profound, practical and powerful thought-system of Vedanta and it took note of the immeasurable greatness and vastness of Hinduism.

Post Chicago Addresses, he spent a couple of years in the United States and Europe sowing the seeds of Vedanta through illuminating talks. These talks have come down to us through Sarah Ellen Waldo and J. J. Goodwin. Waldo was the transcriber of the Inspired Talks of Swami Vivekananda, as well as the editor of most of his talks, including Raja Yoga, a seminal work that has become a textbook for the students of Yoga Sutras of Patanjali. Apart from these works she has contributed numerous articles on Vedanta on the lines of Vivekananda. For this reason, this book dealing with Ellen Waldo’s life and contributions to the Vedanta movement assumes great importance.

Ellen, as she was known by Swami Vivekananda, is also one of a select group of women disciples and devotees who were staunch supporters and helpers in furthering the Vedanta movement in the West. She was one of those who, after meeting Vivekananda, dedicated her entire life to her Guru’s cause. Others were Sister Nivedita, Sister Christine, Captain and Mrs. Sevier, and J. J. Goodwin. Miss Waldo was the first Western woman requested by Swami Vivekananda to teach Vedanta in America.

We sincerely thank both the authors for penning this beautiful book. This work is a valuable addition to the existing literature dealing with the history of the Vedanta movement in the West and we are sure that it will be well received by readers everywhere.

PUBLISHER

5 DECEMBER 2018

This book is dedicated to

all the women, past and present, who have tirelessly worked for the good of humanity through the universal principles of Vedanta.

CONTENTS

List of Illustration

Preface

Acknowledgements

Chronology

Introduction

Chapter One : The Early Years

Chapter Two : Search for Truth

Chapter Three : Meeting the Teacher

Chapter Four : Thousand Island Park

Chapter Five : In the Company of Seekers

Chapter Six : Other Spiritual Friendships

Chapter Seven : Later Life

Epilogue

Appendix A : Ancestry

Appendix B : Articles and Other Writings

Appendix C : Letters of S. E. Waldo

Appendix D : Various Studies, Lectures and Classes A ttended by S. E. Waldo

Bibliography

Abbreviation

LIST OF ILLUSTRATIONS

Front Cover: Sarah Ellen Waldo, age 57, 1892,

Courtesy of Historic New England, superimposed on a S.E. Waldo letter, Courtesy of Massachusetts

Historical Society.

1. Sarah Ellen in England, age 26, 1871,

Courtesy of Historic New England.

2. Swami Vivekananda in New York, 1895,

Courtesy of Advaita Ashrama.

3. Sophia Briggs Waldo (Sarah Ellen’s mother) as a young woman,

Courtesy of Historic New England.

4. Ellen Waldo’s grandmother, aunt and mother: Names

listed as Sarah Barker Edes Prescott, Sarah Barker Edes, Sophia Briggs Edes Waldo,

Courtesy of the Sturgis Library.

5. Sarah Ellen Waldo as a young girl,

Courtesy of Historic New England.

6. Sarah Ellen in Boston, age 16, 1861,

Courtesy of Historic New England.

7. Sarah Ellen in England, age 20, 1865,

Courtesy of Historic New England.

8. Sarah Ellen in England, age 20, 1865,

Courtesy of Historic New England.

9. Concord School, Exterior,

Wikepedia.org.

10. Dr. Lewis G. Janes,

Courtesy of Vedanta Society of Northern California.

11. Franklin B. Sanborn,

Courtesy of Advaita Ashrama.

12. Dr. Thomas Davidson,

Wikepedia.org.

13. Mary A. Phillips,

Courtesy of Vedanta Society of Northern California.

14. House of Miss Mary Phillips at 19 West Thirty-Eighth Street,

where Ellen gave her first Vedanta talk,

Photo taken by A. Salm, April, 2015.

15. Ellen Waldo’s House, at 249 Monroe Street, Brooklyn, N.Y.,

Courtesy of Advaita Ashrama.

16. Dutcher Cottage at Thousand Island Park where S.E.Waldo recorded Swami Vivekananda's talks, later published as Inspired Talks

Courtesy of Vedanta Society of Northern California.

17. Miss Dutcher,

Courtesy of Vedanta Society of Northern California.

18. Swami Vivekananda in Thousand Island Park,

Courtesy of Advaita Ashrama.

19-20. Handwritten facsimile of Song of Sannyasin,

19-20. Handwritten facsimile of Song of Sannyasin,

Courtesy of Vedanta Society of Northern California.

21. Facsimile of Cover of Inspired Talks,

Ramakrishna Math, Madras, 1908.

22. Prayer dictated to S. E. Waldo by Swami Vivekananda,

presented to Emma Thursby,

Emma Thursby Collection, New York Historical Society.

23. Sister Devamata,

Courtesy of Vedanta Centre, Cohasset.

24. Facsimile of cover of Use of Religion by S. E. Waldo,

Published by Vedanta Society of New York.

25. Facsimile of cover of The Message of the East,

Courtesy of Vedanta Centre, Cohasset.

26. Swami Saradananda,

Courtesy of Vedanta Society of Northern California.

27. Swami Paramananda,

Courtesy of Vedanta Centre, Cohasset.

28. Swami Abhedananda,

Courtesy of Vedanta Society of Northern California.

29. Swami Ramakrishnananda,

Courtesy of Vedanta Society of Northern California.

30. Photo of Henry Herbert Edes, from Henry Herbert Edes,

The New England Historical and Genealogical Register,

April, 1923, vol. 77: 83.

31. Photo of Waldo Coat of Arms, from The Genealogy and

Biography of the Waldos of America From 1650 to 1883, by

Joseph D. Hall, Jr.

32. Photo of Bunker Hill, Charlestown, MA, in 1823 from A Century of Town Life: A History of Charlestown, MASS 1775-1887, by James Frothingham Hunnewell.

33. Letter from Sarah Edes to her husband Captain Robert Edes,

Courtesy of the Sturgis Library.

34. Sarah Ellen Waldo’s Will /Probate pages,

Courtesy of Surrogate’s Court, Kings County, Brooklyn, New York.

35. Death Certificate,

State of New York, Dept. of Health of The City of New York, Bureau of Records.

36. Waldo Cemetery Plot,

Permission of Sleepy Hollow Cemetery, Concord, MA.

PREFACE

TThe dedicated lives of the many people who worked for the Vedanta movement in America, especially the women, need to be acknowledged. One such woman was Sarah Ellen Waldo, known by most as the transcriber of Inspired Talks and editor of other publications. Yet, she was much more.

The material utilized in this book has been collected from various sources. We initially relied on known works on Swami Vivekananda and soon found many unknown writings of Ellen Waldo. In this book we will present her life and her works, including all her known publications or reprinted articles and letters. These include letters to her teacher Swami Vivekananda, other direct disciples of Sri Ramakrishna and followers of the Vedanta movement. Many of these letters were previously unpublished. All her letters and articles have been re-typed to provide an easier-to-read version, while retaining her grammar and punctuation so that the reader gets a flavor of her writing style. All of Ellen’s underlined words have been placed in italics for easier reading.

Primary and secondary sources were used and referenced by whichever organization provided the materials. Extensive research provided interesting information on her ancestry dating back to the 1600s and her family’s English and early American roots. Ellen’s genealogy and ancestry is found in Appendix A.

The majority of her articles came from either The Brahmavadin published by the Ramakrishna Math, Madras (it ceased publication decades ago) or The Message of the East published by the Vedanta Centre, Cohassett. Many of The Message of the East articles that were reprinted were edited from the original Brahmavadin articles, some of which were illegible in part. A list of all her published articles are followed by her writings and found in Appendix B.

The letters came from various sources including Sister Gargi’s (Marie Louise Burke) Collection from the Vedanta Society of Northern California, the Archives of the Ramakrishna Math and Mission, Belur Math, the Archives of Vedanta Society of Southern California and the International Baha’i Association Archives. Hopefully, other letters she wrote or received will be discovered in the future. All of her letters are found in Appendix C.

Her many diaries found at the Massachusetts Historical Society include twenty years of details of her life prior to meeting Swami Vivekananda. Quoted extensively, they provide a vivid picture of Ellen’s daily life and her times. Other valuable collections utilized were unpublished photographs from Historic New England, the Waldo family plot at Sleepy Hollow Cemetery, the Sturgis Library (Cape Cod), newspaper and archival materials found at the New England Historic and Genealogical Society, the Boston Public Library, the New York Public Library, the New York Historical Society and the court records (will and probate) of Kings County, Brooklyn, New York.

From her eloquent writings we find a sensitive, intelligent woman who found meaning and purpose while dedicating her life to a search for truth.

ACKNOWLEDGEMENTS

Many people, known and previously unknown to us before we began working on this book, have supported and encouraged this research. Unpublished letters, diaries and photographs have been provided by numerous organizations. Several individuals need to be specially acknowledged. We are grateful for the supportive friendship and guidance of Edith Tipple throughout our process of writing and editing. Pravrajika Dharmaprana of the Vedanta Society of Northern California provided us with both letters and many photographs and references to enrich the book. Many of the articles by Sarah Ellen Waldo found in the appendix, as well as several photos were made available to us with the assistance of Sister Murti Mata of the Vedanta Centre, Cohasset. These essays were included in archival volumes of The Message of the East , which she kindly provided.

Swamis Muktidananda and Shuddhidananda of Advaita Ashrama for their patience and assistance during the publishing phase of the project was appreciated. Others who have supported our efforts have included Pravrajika Vrajaprana and Cody Cammbell who did copy editing, as well as input provided by Vijali Hamilton, Robert Berg, Devadatta Kali, and Henrietta Sparks. Greg Fields for the book jacket design; James Aeby for formatting; and Anne French and Anne Smith for typing Ellen’s articles.

There were numerous individuals at various institutions who also assisted us with our research including Swami Prabhananda, Vice President of the Ramakrishna Math and Mission who provided some of Ellen’s letters; Swamis Atmashraddhananda and Mahamedhananda of the Ramakrishna Math, Chennai; Gopal Stavig; Darshanna of the Vedanta Society of Southern California Archives; Lindsay Fulton and others at the New England Historical and Genealogical Society, Boston; Anna Clutterbuck-Cook and the staff at the Massachusetts Historical Society; Lorna Condon and Abigail Cramer of Historic New England, Boston; Tish Hopkins, Manager of the Sleepy Hollow Cemetery, Concord, MA. for taking photographs and providing information on the history of Sleepy Hollow; Lewis V. Walker of the National Baha’i Archives, Wilmette, IL; James Dillion, Records Supervisor, Surrogate’s Court, Kings County, Brooklyn, NY; Nancy Kougeas, City Archivist, City of Newton, MA.; Elizabeth Bouvier, Massachusetts Supreme Judicial Court; New England Historical Society; the Sturgis Library, Cape Cod; Jennifer Neal and others at the Brooklyn Museum; the Brooklyn Historical Society; the New York Public Library; the Boston Public Library; Santa Barbara County Genealogical Society; and staff of Harvard Divinity School Library.

Apologies to those who may have contributed to this project and who, through oversight, have not been mentioned. Our hope is that this book will foster continued research into the lives of others who have made significant contributions to the Vedanta movement in the West and whose stories may yet be unknown.

CHRONOLOGY

INTRODUCTION

Only what we learn really belongs to us. That is why success in reaching spiritual heights depends upon nothing so much as upon constant effort to learn and constant practice of what we already know. It can readily be seen that only when we have set our goal clearly before ourselves, can we make any intelligent effort to reach it. Before that, we are like men lost in thick woods or a trackless desert without a compass or a guiding star. We wander back and forth, often going over the same place, even in the same footsteps; but we make no progress. Let us all set before us our highest ideal and then earnestly persevere in the attempt to attain it. True, as we approach it, we shall find it ever losing itself in a still higher ideal; but at last we shall reach the end of our struggles and realize our oneness with the Divine.

—S. E. Waldo, The Path of Spiritual Progress 1918 (1)

Portly, attired in a black silk dress, huffing and puffing as she climbed the stairs of a brownstone walk-up for dinner in Brooklyn followed by her German maid or hiking with friends to observe nature’s wondrous beauty during her early days in England, Sarah Ellen Waldo was known by most as Ellen. She was consequential in the early Vedanta movement in America, the general public having been introduced to this philosophy from India by Swami Vivekananda at the World’s Parliament of Religions in Chicago in 1893. By the time she turned fifty in 1895, Ellen, although well educated in western philosophical and spiritual traditions, was entirely comfortable with the study and practice of Eastern philosophical ideas, directing her inner life to the pursuit of truth.

About Vedanta, which was to become the great work and guiding light of her life, she had this to say:

It must not be thought that, in attempting to introduce an understanding of the great truths of Vedanta into the West, anything of the nature of founding a new sect, or establishing a new church is intended. That would be to limit and contradict the teachings of this grand philosophy, which is so wide and universal that it forms in reality the basis of every great religion now in the world and will furnish the foundation of any yet to come. (2)

The Vedanta philosophy is more than a religion, more than one form of religion amongst many other forms. It is well to clearly understand at the outset that it deals entirely with the essential verities common to all religions, rather than with the non-essential details of doctrines and dogmas. It aims to teach man what he is, to make it clear to him how limitless are his possibilities and to show him that these can be actualized in many different ways. It seeks to solve for him the problem of life, to place before him a rational, simple explanation of his real nature. It tells him that the way has been found to the realm of light and immortality and that he can reach it by his own effort. It goes even further and tells him that he will in the end attain the goal, that experience will unconsciously but surely lead him to the realization of his divinity. The keynote of the Vedanta is its Universality. (3)

There have been many women who were unsung heroes, hidden treasures in the history of religion. Their devotion and tireless work has often come to light as those whose efforts made it possible for teachers and their message to become known, established and practiced. Sarah Ellen Waldo is best known for the role she played in the development of Vedanta in the West through her edited notes on Inspired Talks, given by Swami Vivekananda in the summer of 1895 to a group of devoted students. She was, however, a multi-layered person of interest in other ways as well. We often come to think of the women around great teachers as appendages, as support rather than individuals who stood on their own, their strength of will, devotion, determination, curiosity and dedication being products of their own life journey as they walked their unique paths.

When looking at individuals, we see that each is born into a particular place and time, experiencing within that culture the mood of the social, political and religious environment. Nineteenth century America was a time of great struggle, transition, and growth rising out of a revolution of ideas. Ellen, a product of her times, was a person ready for change and evolution as was the society in which she lived. Little has been known about her life apart from her role in early Vedanta, and her story as an intelligent, independent, devoted woman has yet to be told. Our intention, through the discovery of her diaries and other pertinent information gleaned through extensive research, is to tell the story of her inspired life.

Her story is one to inspire all seekers of truth, and especially to encourage all women to hold firmly to their heart’s desire in a world that remains to this day primarily a man’s world. Though never immodestly forward, Ellen Waldo walked among and was accepted by the nineteenth century world in which she was born as a person of fortitude, knowledge and accomplishment.

---

Footnotes

[1] Waldo, S. E. The Path of Spiritual Progress, The Message of the East (ME), Vol. VII, no. 8, October, 1918: 181.

[2] Waldo, S. E., Vedanta in the West, The Brahmavadin (B), December 19, 1896: 92.

[3] Waldo, S. E., Use of Religion, B, November 1, 1887:158-159.

1

THE EARLY YEARS

Sarah Ellen Waldo was born into a well established, although not wealthy, family in Charlestown, Massachusetts. Her family had lived in and around Boston for two hundred years. Little is known about the courtship of Ellen’s parents, but it is possible they met through her father’s employer when he worked at the Navy Ship Yards run by her maternal grandfather.

Ellen’s father, Charles Forster Waldo, became a dry goods merchant in Boston. His occupation is consistently listed in all official records (marriage, birth, death) as well as in the newspapers that report business partnerships dissolved and formed. (1) In 1842 Charles was a member of the firm Keegan, Towne & Waldo. Later he worked with several other partnerships and eventually independently. (2) At the time of Ellen’s birth in 1845 her parents lived in Newton, Massachusetts. In 1848 her father moved to Brooklyn, New York, where he stayed until 1852. His business was in the heart of New York City at 167 Broadway. (3)

Massachusetts instituted the recording of births and marriages in 1841. When Ellen was born in 1845, birth records were still not recorded; most counties started recording marriages before births. (4) The first official record of Ellen was her baptism, recorded as taking place at the family church, Harvard Church, Charlestown on December 16, 1849. (5) She was over four years old at the time of her baptism and one of her sisters had already died two years earlier. Sophia Briggs Waldo was born on August 20, 1847 only two years after Ellen’s birth. Unfortunately, Sophia died when she was only five days old. (6)

The town of Newton was settled in 1630 and incorporated in 1688. (7) It was one of the early towns of Massachusetts. Newton had existed for over a hundred years when the colonies won their independence from Great Britain and it has a unique history, especially during the colonial period. Paul Revere printed money there for the Provisional Government, and representatives from the town were involved in forming a government after their separation from Britain. (8) Today Newton is located only seven miles (or 11 kilometers) from downtown Boston. The Boston Marathon runs through it each year. It is considered a very desirable place to live in the 21st century due to its proximity to Boston, excellent schools and comfortable homes.

Sarah Ellen, known as Ellen to her mother and most of her friends, spent her earliest years in Newton. At the time, Newton was a small town of 5,258 people. (9) Even then Boston was a thriving metropolis and the intellectual capital of the new country. In 1849 the Boston directory lists Charles F. Waldo as having an office in downtown Boston and a house in Newton. (10) In 1848 Ellen’s father moved to Brooklyn and worked in Manhattan, leaving his wife Sophia Briggs Waldo, aged 30, and child, Sarah Ellen, age 5, and a maid (Sarah Mellon, age 20) in Newton, Massachusetts. (11)

In Sophia Waldo’s diary of 1852-1853, she mentioned being lonely during long absences from her husband.

Sometime before the birth of their third daughter, Ellen’s mother, and most likely Ellen, moved to Brooklyn. It was during this period in 1852 on May 22, that Ellen’s second sister, Mary Edes Waldo, was born in New York. It is possible that relatives were living in Brooklyn at this time as they were when the Waldos returned from England in 1877. (12) Based on her mother’s diaries from this period, little Mary had a cold and teething problems and a wet nurse had been engaged. It appears that Ellen was not living at home since her mother wrote about little Mary being no better on Feburary 7, 1853, and that, Ellen came to see the baby. There are a number of references to Ellen coming to see her mother and youngest sister. (13) Ellen may have been staying with one of her mother’s relatives in Brooklyn or attending a boarding school nearby.

Following a rather short period in New York (1852-1853) and what appears to be a difficult time dealing with her third daughter’s ill health, Sophia Waldo and her two daughters, Ellen and Mary, left New York to join her husband in England. At the age of seven and a half Ellen traveled by steamship with her mother and baby sister Mary, 10 months old, from New York to Liverpool, England. (14) For Ellen, a mere child of seven, it was probably an adventure to go on a big ship, yet it may have been frightening as well, especially since her mother was anxious about her youngest child. Although Charles Waldo had an aunt in Manchester, upon their arrival in England they stayed in Liverpool for some days. (15) Now Ellen would spend the next six years in England as a young girl before returning to the United States, separated from both her parents for a period of time. Later she lived in England for ten or more years as she matured into a young woman, enjoying the cultural, social and religious opportunities provided in and around London.

In England

By the time Ellen and her family moved to England in 1853, it was transforming from an agricultural to an urban society and the impacts of the Industrial Revolution affected all aspects of British life. Various inventions, including the flying shuttle, the spinning jenny and steam engines, along with the repeal of the 1774 tax charged on cotton thread and cloth made in Britain, resulted in a tremendous expansion of factories, local population, and the growth of cities.

England became the workshop of the world during the Industrial Revolution. Most of the cotton came from America, yet it was processed in factories in North England. Though it was not well enforced, the Factory Act of 1844 began to limit the age and hours that children and women could be employed in factories. (16)

Many American businessmen took advantage of the expansion of the British textile industry and were involved in importing and exporting cloth to and from England. Ellen’s father was one such businessman. He had conducted his dry goods business either in partnership or by himself from America until 1853 when he moved to England. (17)

There were changes in the social, political, economic and moral standards in the country during the Industrial Revolution. Roles of women in particular were well defined during this era. (18) Most women married, raised children and did not work outside the home. Many men were convinced that women should remain in the home as obedient wives and mothers, defined by their relationship to men. (19) Ellen’s family was traditional in the sense that her mother cared for the children and did not need income from outside employment. During this Victorian era, young women lived at home until they married and were engaged in

light housework, sewing, drawing, making music or items for the home. To convey a superior social status, such work had to be either nonutilitarian or produce a useful object meant for the poor. Women put away everyday sewing when company arrived and kept a piece of fancy-work for show. Just as not having to train a daughter to make a living conveyed a family’s superior social position, so her ability to perform nonessential woman’s work of this sort symbolized her claim to ladylike status, and thus her family’s gentility. (20)

Having one servant meant that you were part of the middle class. (21) As we shall see from Ellen’s activities during her young adulthood, she and her family fell into middle class British standards. She spent her time visiting friends, going hiking, attending church services and concerts, and caring for her mother. In one entry Ellen wrote, Mama & I had intended to call upon Mr. Coates but the rain prevented us. Perhaps we shall do so on Monday, as that is the correct day for ladies to make New Year’s calls. (22)

Ellen’s father was often away from his family on business. Sophia Waldo had written about her feelings of loneliness prior to coming to England and from Ellen’s diaries, we learn that she spent a great deal of time with her mother. They did many things together—attending church, going to museums and visiting friends. They appeared to have been emotionally dependent on each other. Ellen frequently wrote with great concern about her mother’s illnesses to her relatives. Sometimes she referred to her mother as Bunni or my dear Mama. Ellen’s second sister, Mary Edes Waldo, died in Manchester from scarlet fever in November 1858. She was only 6 years, 5 months and 10 days old. (23) Rather than becoming an obedient wife and mother, it appeared that Ellen was a dependent and obedient daughter, caring for her parents and possibly suffering from survivor’s guilt, having experienced both of her two sisters die young. Her independence, as well as her desire for and attraction to a community of like-minded people, would become evident once her parents died.

Little is known about the Waldos’ first years in England since many of her mother’s diaries were incorrectly dated. Some of the pages show the old year crossed out and corrected; others do not. For instance, in her diary with 1853 printed on each page, the year she arrived in England, she has written notes that are copied from The London Times of January 1855 without crossing out the earlier year on the top of the page. These notes, covering three pages, are significant because they refer to seminaries for young ladies’ education and how to acquire the prospectuses for them in London. (24) One of the schools was the Chateau de l’Etoile. Is Sophia Waldo considering sending Ellen to one of the academies in which French, English, German and Italian languages were taught by eminent masters? The three schools Sophia wrote about were all run by French women.

Sophia’s diaries list all her expenses, including stockings for Ellen, Ellen’s skirt material, fare for hansom cab, tax bill, etc. Mrs. Waldo seemed to be well trained in running a household, as was the custom of the day. Hansom cabs were the most expensive conveyance, yet she did take advantage of them.

Having two children die in succession (one in 1847; another in 1858) must have been very difficult for Ellen’s mother. It may explain why Ellen was sent back to the United States around this time. Since Mr. Waldo returned there on business trips, as noted in her mother’s diaries, it is likely that during one of those trips Ellen accompanied him to the United States and on another trip returned to England. In 1859, several years after their arrival in England, Charles F. Waldo and his family were living in a house in the township of Chorlton-Upon-Medlock in St. Luke’s Ward, Manchester. (25)

By June 1860, fifteen-year-old Ellen lived in West Roxbury, not far from Boston, at the home or very near her uncle John York, who was a teacher. He had previously been married to Ellen’s aunt, Sarah Emily Waldo, a Christain missionary who went to work in Greece, where she met her husband, who was from Zant, Ionia Island, Greece. Both their children died young and later she died at her parent’s home in Charlestown, when she was thirty one years old. Mr. York’s second wife, Julie, was also a teacher and they had several young children. (26) Ellen may have looked after their children and/or attended the school where her uncle taught, as her writing skills indicate some schooling.

Young Adulthood

Ellen’s known diaries begin in 1871 when she was twenty-six years old. By the standards of the day, she was a spinster. Based on census reports she had been in England for several years after living in West Roxbury before her diaries began. In them are frequent mentions of hiking, the beautiful scenery, British cakes, going to old churches, and visiting friends. She often refers to the moon while giving vivid descriptions of the places she visited and the things she did during her stay in England. While in England there is no allusion of Ellen having any type of employment, attending any school or involvement with any organization other than attending church services.

Her diaries begin in Ambleside, a town of greater Manchester known for cotton manufacturing when the Waldos lived there. Ambleside is located in Cumbria in the picturesque area of the Lake District and situated around Lake Windermere, the longest lake in England. Either before or after staying in Ambleside the Waldo family resided in Leamington in 1871. (27)

Ellen lived with her parents in Leamington, an historic Regency town with multiple spas. It is about 90 miles from Manchester, where they had lived in 1859. Charles Waldo was listed as an American merchant, but he was mistakenly identified as coming from New Zealand rather than America. (28) Census workers often made such mistakes. (29)

Mother and daughter were staying at the Fairfield House, Ambleside, probably as boarders, which was often the case. There are numerous entries during this time about Ellen’s correspondence with her father, such as receiving a nice letter from Papa this morning, with photo of himself, also one of Bruges, where he was. (30)

Ellen was then attending St. Mary’s Church, an Anglican church. There are many mentions in her diaries of going to churches. She also went to visit Rydal Church and commented that it is a small & primitive place, a tuning fork the only musical instrument. Very hot church. (31) Usually Ellen attended church on Sunday. One day she took a pair of horses to High Close churchyard where lies buried the poet laureate Wordsworth. Another entry mentioned going with Anna and Mama to Brathay, which is a river located near Ambleside and Waterhead. Along with comments about teacakes and an Indian cake made from some of Jackson’s meal and some wine custard made of milk from Miss Martineau’s, Ellen mentioned that they had moved to different quarters.

Throughout her diaries, until moving into her house in Brooklyn, Ellen and her mother frequently changed their accommodations.

On November 16,1871 she wrote that she walked 4-½ miles and

It only took 1-¾ hours & we made many halts to admire the scenery. We went to Mrs. Nelson’s & had lunch, ale & most delicious bread & butter. We like it so well that we brought some home with us. (32)

On Thanksgiving Day mother and daughter dined with Mrs. G. and Anna. Who these women were is not known, possibly neighbors, relatives or friends. On November 30 Ellen notes, Wrote to Papa this afternoon a long letter. He returned from Belgium on Friday night. Apparently father and daughter wrote to each other fairly often.

A very descriptive narrative of a day in England is given as follows by Ellen:

Rain in the morning but cleared up beautifully in the afternoon. Took open car & pair of horses to High Close. Up behind the house to a place where there is a seat called Rest & be Thankful, whence there is an exquisite & extensive view. At our feet lay Elder water [Easthwaite Water], a little further off the small Lough Rigg [Loughrigg] Tarn a very pretty Lake. In the distance the whole of the Lake Windermere spread itself in the glancing sunlight. The mountains formed a fine & appropriate setting for the picture. The Langdale Pikes rose behind us & on either side rose peak after peak. Weatherlamb, Oxenfell, Fellfoot, Red Seres, Fairfield, Nabs Sear, WansFell, Lough Rigg & many others were in sight. The garden of the house of High Close looked like a bit of emerald in contrast with the grey & purple mountains. The shrubery round the house was beautiful in its many-tinted autumn dress. Altogether the scene formed a most charming & fascinating introduction to the far famed beauties of the English Lakes. We reluctantly turned our backs on the prospect & began our descent over Red Bank into the valley of Grassmere [Grasmere]. Such a descent as it was too! The hills were almost perpendicular & at our side yawned a precipice ready to receive us should the horses make a misstep. The dangers of the descent however blew sharp & cold & soon after leaving Bowness, the rain descended in torrents. I found that Mama not expecting such a catastrophe had only brought one waterproof & one umbrella. We managed however to keep dry, though not warm . …reached Newby Bridge. (33)

She continued her narrative and mentioned going into the first-class ladies waiting room, sitting near the fire, warming themselves, and having their lunch. The vivid and colorful descriptions indicate that Ellen wrote well. Yet, there is no indication that her ability was a result of her education in America, of home schooling by her mother or tutors, and/or some formal education in England. As was the custom in those days, young girls were often tutored at home or attended small schools run by individuals. Public, mandatory education in America was just beginning to be instituted by 1852 in the Northeast, with Massachusetts taking the lead. (34) It is more likely that Ellen attended a small private school or received tutoring at home while in America since public schools were for the poor children and immigrants to help instill American values. (35) In England, she may have been tutored at home.

In her diary written in London on February 14, 1872, Ellen commented, Papa left in the morning for the Midlands. I received one Valentine & sent three to the V. Z. children. V. Z. might have meant the Zant children in West Roxbury, Massachusetts where she had lived for some time in the 1860s near her uncle and his family. (36)

Some months later, in September 1872, one finds Ellen and her mother in Brompton, a district in the Royal Borough of Kensington and Chelsea. That explains the frequent references to going to the opera, visiting Winchester Cathedral, which she liked very much, going to St. Peter’s on April 7 and St. Mary’s on April 9 to hear the Bishop of Winchester preach. When she liked a sermon or talk, she often made a comment about it. Throughout Ellen’s diaries there are references to the lovely moonlit evening or a magnificent moonlight night or similar statements about natural beauty.

On a visit to Old Sarum, an ancient hilltop site two miles from Salisbury that served as a fortress and religious site for more than 4,000 years, (37) Ellen wrote:

We were greatly pleased to have