Person:Ralph Christopher (2)

Autobiography

I was born according to the Family register, as well as now recollected October 10th, 1787, in the state of Virginia, Halifax County, near Boyd's Ferry, on the Dan River. My father's name was Ambrose and my mother's name was Elizabeth. My mother was a Griffin, daughter of Ralph and Susan Griffin. My grandmother was a very pious woman, prayed much, and I have often thought that many of the blessings of the Lord upon me have been in answer to her prayers. My parents were both poor, but respectable and industrious and by their care and labor were in a very pretty way to become wealthy, but by reverse of fortune my father lost most of his property, and became I believe discouraged and took to drink and never regained his property. When I was about the age of ten or twelve, by father moved from Virginia to North Carolina, Rutherford County. Here we lost our mother, a loss too great to ever be repaired.

My father being poor with a large family, and not feeling the importance of educating his children, we had no schooling and as such were raised in great ignorance, as to the Bible. I often felt a great wish to read and thought if I had a fortune I would give it all to read and write. About this time there was a great revival of religion among the Methodists, and many strange things were reported of them, and my mind became much prejudiced against them. My father and all his family, as far back as we have any account, were of the Episcopal Church, as it was called at that time the High Church, but after the Methodists came into that part of Virginia in which they lived, they joined them, at least some of them did, but after awhile they went away, and the Baptists came through there and some of the connection, my grandmother Griffin and some others, joined them. My father never did, so far as he had any religious creed it was the first he ever embraced. Although he was by no means what was called a persecutor of religion, he did not like the Methodists, and his method of speaking of them had a very great influence over my mind, and after years had elapsed I still had those prejudices that were made by him.

I cannot tell the first time I felt the fear of God before me or at least I have very indistinct ideas of it. I believed it right to serve God, but how or in what way He should be worshipped, I had but little notion. Losing my mother who took all the care of our moral training she could, we were thrown orphans upon the world, in a very wild, uncultivated part of it, without money and of course with but few friends. I became more and more wild as I grew up. Yet the Holy Spirit was not unmindful of His office, for often I had checks of conscience for my misdeeds.

Some four or five years after mly father's removal to North Carolina, I came with a sister and brother-in-law to South Carolina, to Abbeville District. Here I was introduced into a very unsteady and wicked company, and here I contracted many vices which I had not before, and here too I was often brought to fear and tremble in consequence of my wickedness. I had no one to talk to me about religion nor could I read the word of God, and of course could know but little about it. My religious feelings so far as I had any were in favor of the Baptists. The Methodists I disliked and particularly their shouting. I think about the year 1806 or 1807 I attended a camp meeting of the Sabbath on C ? Creek, where I presume old Brother Capel was the Presiding Elder.

One Sabbath late in the p.m. I came up near the front of the stand to see what was going on, after having spent the day about the encampment with loose company like myself. Mr. Capel gave an exhortation much in point. I thought I was the person he was pointing out. The word reached my heart and I felt that one of the things must be my lot at that time: I must either go away or fall down. I became alarmed and no doubt I trembled. My conclusion was, I could not think of falling down there and expose myself, as such I withdrew from the place, but with awful fear and trembling. It was some months before these impressions wore off, but by degrees they did and I became more hardened than before, though often did I feel condemned in my conscience and often did I think, some day I would try to be a Christian.

Some time after this, I visitd an aunt living in Georgia, Greene County. I was pleased with my visit and thought I would some day come there to live and I think about the year 1807 or 1808 I left South Carolina for Georgia. By this time I was often very serious and wanted religion, but knew nothing about it, nor how to get it. I had too many acquaintances, they were all wicked and how to break off from them I knew not, so I determined to leave that part of the country, reform my life and not engage in the scenes of wickedness. I was fond of dancing and light gay company, was poor and had to labor hard for my living and was not able to support my extravagance and I intended should I get to a new place, I would not form so extensive acquaintance and be more saving. On my way from Carolina to Georgia, I was overtaken in a storm. The trees were bending and falling around me and expected almost any minute to be killed, and I knew I was not fit to die. My feelings were all alive to mly situation, I would have given all I had and all the world, if I could have felt willing to die. Soon however, the storm passed over and I received no injury. After getting to Georgia, I did not entirely forget my resolutions, though I did not for some time set out to seek religion. I set in with a man to make a crop, his wife had been a Methodist, but alas, for me her life was by no means what it should have been.

In the summer of 1808, as well as now remembered, one day while in the field at work, I was reflecting on my own condition and that of my relatives. I was then a long ways off from them, I knew I was not fit to die, and the thought passed through my mind, if we never meet again in this world and should all meet in Hell it would be an awful meeting indeed: I felt badly and this thought came to my mind, if I should embrace religion, how much better it would be for me, and they would be glad to see me, but alas for me, I had no one to teach and direct me in the way of life.

Some months after this I attended a big meeting among the Baptists and seeing some much affected and particularly a certain person I was well acquainted with and much attached to, it had a very considerable influence on me. On my way home that afternoon, I formed the resolution to try to seek religion, and that night for the first time in my life I attemped to pray on my knees. I went out and knelt down in the corner of the fence, but I did not continue long there, for I did not know what to say, nor did I believe my prayers were heard. I became afraid and got up. I there commenced trying to pray in secret, but I was often halting, and doubting, whether I could pray, for I had never known that anyone prayed in secret, only I supposed that the woman of the house might, as she frequently retired to certain woods, but as to my self I had never been taught to pray in secret. I felt that if the Lord would forgive me for what I had done that was wicked, I would never do as I had done before, and I broke off from all irreligious company and went to meeting whenever I could.

Dark indeed was my mind, for I could not read one word of anything, and had no one to talk with on the subject of religion, but the Lord was good to me, and his Holy Spirit taught me. I had as yet my objections to shouting, or to any kind of noise about religion, but now I became willing to have it on any terms and with others went up to be prayed for, and as I wanted religion was now willing to hear the Methodists as well as the Baptists preach.

The Calvinistic doctrine I never did believe and was of the opinion when a person professed religion they ought to walk very uprightly. I could not see how it could be that after conversion, if they should sin again that they could not lose their religion. About this time there was a camp meeting coming on among the Methodists at a place called Burk's Camp Ground. The family concluded to camp there. I was glad of that, though I had never gone to a camp meeting to receive any religious instruction in all my life. I went and worked on the tent with as much willingness as I had ever done anything in all my life. The time came and we all went. I sometimes had a hope that some day I would get religion but not then. The meeting I think commenced on Thursday, and the Lord attended his word with power, as it continued it was more and more interesting. I wanted religion but did not want to shout about it. At length mourners were called for, many went up and I among the rest. This was at first a very great cross. After the first time I could go up and not feel so confused.

Here I wish to mention one circumstance, during the meeting while in the altar, I asked a man who was in there and with whom I had a slight acquaintance, to pray for me. I suppose I did not appear very much engaged and as such was not much noticed. This man repeated over a few words in a kind of disjointed unconcerned manner and left me to my self. I immediately felt displeased and thought if he could not pray better than that he ought not to attempt it. And I now rather think I got up and went out. By this time a few religious friends began to take some little notice of me and it afforded me great satisfaction. there were some being converted, but as yet no religion for me. Friday passed, by Saturday the same. I was still without any hope of Heaven. I would think over my old walks at home, the many times I had tried to pray there and to go back from that meeting without religion I thought I would almost die. My heart was heavy, my soul was filled with trouble, though but few knew it.

On the subject of religion I wished not to be deceived, as such I would not, nor could I ever think of stopping until I could be satisfied that the LOrd had pardoned my sins. some would try to encourage me that I would get the blessing before the meeting would close, but I could not yet believe I would. I was often alone to my self, wanted rligion, but wanted it in my own way. On Sabbath at sunrise, while the minister was speaking of the suffering of Christ to redeem the world, my soul was filled with something I had neve felt before. Tears flowed freely and I was almost constrained to praise God aloud, but I soon came to my old stand. It would not do to shout and expose myself there in the congregation. I felt as I had never felt. My conviction was all gone, but I could not take that for religion and was now if possible, more miserable than ever and in this situation passed the Sabbath. I was now trying to pray for my conviction for it was gone. A Brother William Lumpkins was very attentive to me, took a great deal of pains to talk and encourage me to believe in the blessed Saviour.

I spent the Sabbath in this doubtful way. Could not enjoy myself in any kind of society. On Sabbath evening, I suppose about midnight, I was alone in the encampment not far from the stand. My memory turned to the condition of my relatives, who were still wicked, and upon my aged father. I could pray for them though I had no heart to pray for myself. And while there engaged leaning against a sapling, a strange kind of feeling came over me. I felt as though I should shout aloud. I left that place and involuntarily made my way toward the stand where many were still engaged in singing. The first thing I could recollect, I was praising the Lord aloud, shouting. I had never seen people so beautiful before. The leaves on the trees seemed to have put on a new appearance. I felt that I loved everybody. My soul was filled with love. I felt it in my whole system. I passed the remainder of the night with my friend W. Lumpkins and others, happy as I could well be in the body. Next day the meeting broke and we all went home. I wa still happy and never expected to have another day of unhappiness.

Tuesday came and I was still reflecting on the happy change I felt and the scenes of the meeting, and I think in the p.m. this impression came as if spoken to me, "You must preach the gospel." I felt alarmed and retired immediately to secret prayer, that God would remove it from me, for I believed it was a sin, but as I prayed I felt worse and my mind became more troubled. In this situation I continued for months, though at times I felt peace. I was still unable to read, could not even spell. For me to think of preaching was the height of presumption. I had a very great desire to read the word of God, but how to do it I knew not. I had but little and knew but few persons in the country. I was in a word a poor obscure youth without money and of course with but few friends. I got me a small book and used to carry it about with me. The man I lived with was kind to me, taught me my letters and how to spell in one and two syllables. Then through the course of the day I would be trying to spell. I often had my book in my bosom and in my waistcoat pocket and by this means I could soon begin to put two and three syllables together and in the course of some few months could read in easy reading.

I had not at this time joined a society and suppose had some of my old prejudices in favor of the Baptists, but so far as I could understand their doctrine, I could not believe it. Never did I believe it. Hope and believe I never shall, for I do not believe Calvinism to be the doctrine of the Bible. After some time I joined the Methodist Episcopal Church in Greene County, Georgia, under Hilliard Judge, the circuit preacher on the Apalachee Circuit, then in the South Carolina Conference. This was in the fall of 1808 or 1809 I think.

I continued to pray in secret but think I was so ignorant of the practice of Christians, I did n't know they were in the habit of praying in secret until I had joined society some months. I had many struggles with my self, but had no one to open my mind to. The impression that I must some day preach, as well as now remembered, never wore off though at times I felt but little uneasiness on the subject, but at times it came on me with great force. I think the next year they gave me license to exhort, late in the fall and in 1809 I was licensed to preach as local preacher.

In 1810 and 1811 I went to school about two months, to a local preacher, which was all the schooling I ever got. I need not say here I had many hard trials to encounter. Some feared I would not hold out and some said one thing and some another, but for me to preach I thought impossible. First I had not religion enough and had no education and as I thought but few friends, and no money to go to school with. After laboring hard through the day, I would provide me lightwood and would study after all the family had gone to rest. In the month of July 1811 I left home and left all my worldly employment to travel with Dr. S. M. Meek on the Apalachee Circuit. As I took leave of the family with whom I lived and I rode off through a very long lane, I looked toward the house as teaqrs flowed freely from my eyes, while I remembered with gratitude the kindness of the family to me.

The goodness of God toward me and the fearful work I was then entering into, and my want of ability to perform it. Oh, How I trembled at the idea of attempting to preach. I would mention here the kindness of several friends, Brother and Sister Rhynes and Brother Hayes, and G. Houghton, together with many others. But for these Brethren I could not have been able to have gotten off into the work at all, as I had no means of preparing myself. The balance of the year I continued to ride with Brother Meek and attend Camp Meetings, until the close of the year and obtained a recommendation to the Annual Conference held in Charleston, S.C. I was received and appointed to travel on the Great Pee Dee Circuit with James Hayes and Ashley Hewitt, as Junior Preacher. It was a six weeks circuit and lay up and down the Pee Dee River, between Santee and Pee Dee and ran down within about 12 or 14 miles of Georgetown.

Just before the First Quarterly Meeting, Brother Hayes was thrown from his horse and was not able to travel any more that year as preacher in charge. Brother Hewitt and myself had to attend to the circuit. This was truly a year of trial and labor to me, but the Lord was good to me. I tried hard to adopt some methods by which I could improve my mind. I rose early and took a walk. I would read regularly through my Bible, five chapters before breakfast, after breakfast read and look over my subject for that day and would commit to memory portions of scripture and after preaching and getting to the place I intended to stay, I would either retire to my room or to the woods and read history, or attend to whatever studies I had on hand. I had some proficiency this year and continued on trial and was appointed in 1813 to the Little Pee Dee circuit. Here my health began to fail and I had a very great work to perform. It was the year after the shaking of the earth. Many had joined that year who did not hold out long. Had to be either dropped or turned out. I continued to attend as well as I could to the circuit and was received in full connection at the close of the year and was ordained Deacon by Bishop Asbury. Conference was held in Fayetteville, N.C. I was appointed to this (Fayetteville) station in 1814. Here I continued to lavor until the close of the year with William M. Kennedy, P.E. My health was still bad and I could not study more than five or six hours in twenty four.

In the year 1813 I visited my relatives in North Carolina, after having been absent about seven years, during which time I saw but few of my relatives or connections. I had in the part of the world I was in, as to difficulties I knew but little about them. I had to encounter everything that was called difficulties in those days, from almost my first recollections. As such my Heavenly Father prepared me for those scenes of trial and labor consequent on those days of our church.

In 1815 I was stationed in Milledgeville, Georgia, and Cedar Creek together. This year was passed without any remarkable circumstances. We had peace on the circuit. In 1816 I was stationed in Charleston, S.C. with Anthony Senter and James Andrew, now Bishop Andrew. This was a year truly of labor to me. In 1817 and 1818 I was on Sandy River Circuit; in 1819 Santee Circuit; in 1820 Enoree Circuit. At the close of this year I located and commenced the study of medicine with Dr. C.B. Atwood in Newberry District, S.C., one of the acts of my life ever to be remembered with sorrow. Though I succeeded as well perhaps as many others, yet had I never located I would never have studied medicine and I am clearly of the opinion that a man who is called of God as Aaron has but one work. And I look upon the days of my location as a kind of a vacuum in my life. Had I remained in the traveling connection until now I might and would have made more proficiency in the ministry and would have done more good, if I have done any, which I hope and trust in God my life has not been wholly useless; though all the good I have ever done, or expect to do has been by Grace. I know that much of my time has run to waste.

In the year 1822 I was married to Ann T.(Tillman) Childs (Chiles), daughter of Thomas Childs (Chiles), Esquire, in Abbeville District, S.C. and in 1823 I moved to the state of Alabama, Greene County. I remained local until 1831, at which time I re-entered the traveling connection and formed a new Circuit between the Warrior and Tombigbee rivers, called the Greene Circuit, then in the Mississippi Conference. In 1832 I travelled New River Circuit. In 1833 I was appointed Presiding Elder of the Coosa District. Here I was attacked, about the last of May, with bilious fever, from which time my health has been on the decline. In 1834 I continued on the same work.

WILL

   I Ralph G. Christopher of the county of Sumter and state of Alabama, do make and publish this my last will and testament, hereby revoking and making void all former wills by me at any time heretofore made:

    1st I do hereby make and ordain my wife Ann Tillman Christopher, and her two brothers Thomas Chiles, and David R. Chiles, executors of this my last will and testament; and I do hereby empower them my said executors, to sell such of my property as they may think proper, for the purpose of paying all my just debts.

    2nd Whatever of my property may remain, after the payment of my just debts as aforesaid, I desire to be kept together for the use and benefit of my family, to raise and educate my children under the control of my wife so long as she remains my widow, and I desire her by and with the advice of her two brothers, to apportion off to my children, as they may marry or come of age, such of my property as they, my said wife, and her two brothers may think proper; and I desire this apportionment to be made in such a manner as that each of my children shall share and share alike with the following exception, to wit, I desire that my son Thomas Henry, for the purpose of being educated, receive a portion greater than that received by any of my other children by eight hundred dollars, and it is my desire that this sum of eight hundred dollars, thus received by my said son Thomas Henry shall be expended in educating him in some school where the deaf and dumb are taught so that he may receive all the relief which education can afford against his misfortune of deafness, but should he be restored to his hearing, it is in that case my wish that he receive a share equal to the share received by any of my other children, but no greater.

    3rd And I do hereby empower and direct my said executors to convey to my daughters, when they may be entitled to their portion of my property as aforesaid, such portion in such a manner as that they shall enjoy the use and benefit of their said portions during their natural lives, then the said portions to descend to their issue if they die leaving issue, and in case they die without issue the portions to revert to my lawful heirs.  And should I leave other daughters than those I now have, I do hereby direct my executors to apportion to them their share and limit it to their issue, to revert in case of their death without issue, to my lawful heirs, in the same manner that I have directed their portions to be conveyed and limited to my said daughters who are now in ? And I desire that my son Thomas on his coming of age shall not have absolute control over his share of the property, unless his mother and my other two executors shall consider him capable of taking charge of and managing his said share.  I desire that my two sons John Chiles and William David, on their coming of age, have their portions allotted to them to dispose of as they may think proper. 

    4th So long as my wife remains my widow, I wish her to have the management and control of my property and to provide for and superintend the welfare of our children as though I were living.  In case my wife marries after my death I desire and do hereby direct that she shall lose all control over my property, and that her power as executrix of this my last will and testament shall instantly cease; and that the powers herein granted to her jointly with her two brothers Thomas Chiles and David R. Chiles shall devolve upon her two said brothers as the only executors of this my last will and testament; and in case of her said marriage, I do hereby empower and direct her two said brothers, who will then be my only executors, to convey to her a portion of my property, equal in amount to the share received by any one of my children, except Thomas Henry; and to convey it in such a manner as that she shall enjoy the use and benefit of it during her natural life; and that on her death her said portion, land, money, and negroes and the increase of the negroes shall revert to my lawful heirs; and I do hereby require my executors, before delivering to her or her husband the portion to which she will thus be entitled in case of her marriage, to require a bond conditioned for the reversion of her said portion to my lawful heirs on the expiration of her natural life.  And in case of her said marriage as aforesaid I do hereby empower and direct her two said brothers to carry into execution all the powers herein granted to my wife jointly with them in case she remains single; and if my wife marry as aforesaid it is my wish and desire that my children be placed under the care of guardians to be raised and educated, and it is also my wish that my executors shall if possible divide the negroes without selling any of them; if this cannot be done I wish them to exercise their discretion as to the mode of division.

    In witness whereof I Ralph G. Christopher the testator, have to this my will written on one sheet of paper, set my hand and seal this seventeenth day of December in the year of our Lord one thousand eight hundred and thirty eight.

                                                                                                    Ralph G. Christopher (SEAL)

Signed sealed and delivered in the presence of us, who have subscribed in the presence of each other and in the presence of the testator.

                                                                                                     James Hair

                                                                                                      Tully R. Cornick

                                                                                                       Samuel B. Boyd

    I do hereby appoint my nephew B.(Buckner) G. (Griffin) Christopher a joint executor of the foregoing will and testament in full power with my wife Ann Tilman Christopher and her two brothers Thomas Chiles and David R. Chiles, the aforementioned executors and I do hereby append this as a codicil to my last will and testament signed above in the presence of James Hair, Tully R. Cornick and Samuel B. Boyd.  In testimony whereof I have hereunto set my hand and affixed my seal this the fifth day of October in the year of our Lord one thousand eight hundred and thirty nine.

                                                                                                     R. G. Christopher (SEAL)

We have subscribed in the presence of each other and in the presence of the Testator.

                                                                                                     R.L. Hunter

                                                                                                     John Boone                            

                                                                                                     John Edmund Jones

The State of Alabama personally comes James Hair this Sumter County day in open court and being first duly sworn deponant and saith that Ralph G. Christopher did heretofore towit on the 17th day of December 1838 whilst of sound and disposing mind and memory sign seal and publish the foregoing as his last will and testament as well in the presence of Tully R. Cornick and Samuel B. Boyd signed this deponant and that he this deponant Tulley R. Cornick and Samuel B. Boyd signed this same at the request and in the presence of said Ralph G. Christopher and in the presence of each other.

    In testimony whereof I hereunto set my hand and subscribe my name this 30th day of December A.D. 1839.

                                                                                                                Price Williams   Clerk

Recorded in Book of Wills fol 65 to 68 (page 65-68) P. Williams

Another Early Alabama Hero of the Cross by Frank S. Moseley, President, Alabama Conference Historical Society

A weatherbeaten, hard to decipher stone marks the last resting place of the Rev. Ralph Griffin Christopher at Christopher's Chapel in old Desotoville, Choctaw County, Alabama, one of the four original Presiding Elders of the Alabama Conference in 1832. He was born Oct. 10, 1787 near Boyd's Ferry, Hanover County , Virginia, son of Ambrose Christopher and Elizabeth (Griffin) Christopher, and died Oct. 13, 1839.

In 1805 and 1806 he was awakened under Rev. Britton Capel in Abbeville District, S.C., and in 1808 joined the Methodists at Burke's Camp Ground in Greene County, Georgia. In 1810 he joined the South Carolina Conference and served until 1821 when he located and practiced medicine. In 1823 he moved to near Greensboro, Alabama, and organized Greensboro Church, according to West's History of Alabama Methodism.

In 1830 he joined the Mississippi Conference, which then served Alabama, and was the first preacher for Greene Circuit, covering Greene County, Alabama, which then included Hale County. In 1831 he was appointed to New River Circuit, covering Fayette County, Alabama. In 1832 he was one of the original four Presiding Elders of the Alabama Conference, and was on the Coosa District two years, then Tuscaloosa District one year. In 1835 he superannuated, but in 1837 was appointed Conference Agent to aid in raising supplies to build parsonages. In 1839 he was appointed to Livingston, and in January 1839 he was supernumerary at Winchester, Miss.

Brother Christopher married 1822 Anne Tilman Chiles, daughter of Lt. Col. Thomas Chiles and Mary (Page) Chiles, and had six children, three of whom lived to marry, namely Mary Chiles (married 1847 Dr. J. H. Thompson); Cornelia (married 1841 Col. James Madison DeLoach and also a Mr. Nelson), and John Chiles Christopher, who married 1857 Laura L. Fitch, and in 1863 Ann E. Fitch, and was the grandfather of the late Oliver Bryan Christopher of Butler, and of Judge Robert Bryan Carr, Montgomery; Mrs. F.L. Brown, Pushmataha, and of the wife of Rev. T.G. Jones, Montgomery.

When R. G. Christopher was appointed to Greene Circuit on Dec. 4, 1830, he was pastor to Rev. John Russell Lambuth who had located and lived near Forkland, Alabama, where he belonged to the Ebenezer Church, and who had a son, James William Lambuth, who had been born March 2, 1830, near Forkland, who was to become one of the most famous Methodist Missionaries in China and Japan, and was father of Bishop Walter Russell Lambuth. No one can estimate the influence of such a man as R.G. Christopher, not only through his descendants but through those whose lives he touched.

It is hoped that in 1958, the Methodists of Alabama, will observe the 150th anniversary of the founding of their Church in Alabama, with suitable services at the graves of these founders of the Church.

Your Historical Society would welcome data on early preachers and especially wants your help in locating their graves.

1. ↑ Ancestry.com. Alabama, Marriages, Deaths, Wills, Court, and Other Records, 1784-1920. (Name: Ancestry.com Operations, Inc.; Location: Provo, UT, USA; Date: 2011;)
   Alabama Department of Archives and History; Montgomery, Alabama.
2. ↑ ^{2.0 2.1 2.2} National Society of the Sons of the American Revolution. U.S., Sons of the American Revolution Membership Applications, 1889-1970
   Volume: 330.
3. ↑ United States, Bureau of Land Management. Alabama, Homestead and Cash Entry Patents, Pre-1908. (Name: Ancestry.com Operations Inc; Location: Provo, UT, USA; Date: 1997;).
4. ↑ ^{4.0 4.1 4.2} Ancestry.com. Alabama, Wills and Probate Records, 1753-1999. (Name: Ancestry.com Operations, Inc.; Location: Provo, UT, USA; Date: 2015;)
   Will Books, 1828-1938; Author: Alabama. Probate Court (Sumter County); Probate Place: Sumter, Alabama.
5. ↑ ^{5.0 5.1 5.2 5.3} Find A Grave.
6. ↑ ^{6.0 6.1 6.2} North America, Family Histories, 1500-2000
   Book Title: Lineage Book : NSDAR : Volume 161 : 1920.
7. ↑ United States. 1830 U.S. Census Population Schedule. (National Archives Microfilm Publication M19)
   1830; Census Place: Greene, Alabama; Series: M19; Roll: 2; Page: 368; Family History Library Film: 0002329.
8. ↑ National Archives and Records Administration. New York Passenger Lists, 1820-1957. (Washington, D. C.: National Archives and Records Administration).
9. ↑ ^{9.0 9.1 9.2} Ancestry.com. Biography Genealogy Master Index (BGMI). (Name: Ancestry.com Operations, Inc.; Location: Provo, UT, USA; Date: 2009;)
   Gale Research Company; Detroit, Michigan; Accession Number: 833283.