Quaker Meetings Research Articles

Afterword: Reflections on Three Decades of Lesbian and Gay Psychology

The ideas that eventually crystallized into The Social Construction of Lesbianism (Kitzinger, 1987) have their origins in an event that took place more than 30 years ago. Just 17, I was expelled from school for suspected lesbianism. It was the early 1970s and there were no ‘out’ lesbians or gay men in the small Oxfordshire village where my family lived, nor do I remember ever having seen lesbian or gay issues discussed in the media – indeed, I barely understood what, exactly, I was being accused of. I am of the generation growing up as Martin Luther King’s impassioned ‘I have a dream’ speech – a demand for freedom and justice for American ‘Negroes’ – was broadcast on crackling radios across the world; as heated public debates raged about the international community’s response to the massacre and starvation in Biafra; and as the Aldermaston protest (re)launched a powerful British nuclear disarmament movement. I was a teenager when the UK government responded to feminist pressure by enacting a startling piece of legislation (the 1975 Sex Discrimination Act) requiring employers to give women ‘equal pay for equal work’; and – like everyone else I knew – I boycotted the products of apartheid South Africa and joined the protests against the killing of Steve Biko in police custody. These struggles against oppression and injustice were discussed over the family dinner table and raised in Quaker meetings for worship on Sundays. My collection of badges/buttons included ‘ban the bomb’, ‘power to the people’, ‘stuff the system’, ‘silence is the voice of complicity’ and ‘equal pay NOW!’ But I knew nothing about lesbian and gay issues. Homosexuality was never discussed as a compelling issue of social and political justice. Searching for information about my ‘perversion’, I consulted psychology books in the local library: they told me I was sick. The psychology textbooks of

Friends Becoming Enemies: Philadelphia Benevolence and the Neglected Era of American Quaker History

At the end of the 1820s, American Quakers suffered a bitter and longterm division known as the schism. Following a boisterous and caustic Philadelphia Yearly Meeting in April 1827, a group of Quaker reformers separated themselves from the main body of Friends, and formed their own independent meeting. The schism in the Philadelphia Yearly Meeting spread rapidly outward in concentric circles disrupting other Quaker meetings throughout North America. By the end of the decade, Philadelphia Quakers had divided into two distinct and hostile factions. Each group became known by the epithet given to it by the other, but their names represented well their differing positions within the Society. Those who retained leadership of the Yearly Meeting and the allegiance of a majority of urban Friends in Philadelphia were known as the Orthodox party for their attachment to traditional Protestant doctrines. The other faction acquired the label Hicksite for their sympathy with the ministry and teaching of Long Island Quaker Elias Hicks. Each side considered itself the legitimate Society of Friends.1

Quaker in Canton: Dr. William Warder Cadbury's Mission, 1909-1949

Quaker in Canton: Dr. William Warder Cadbury's Mission, 1909-1949 Gary M. Restaino* Background The first missionaries in China were mainly British and American Protestants taking advantage ofBritish hegemony in Asia. In Canton they were representedby the Medical Missionary Society, an evangelical union ofProtestants. Working through Canton Hospital andLingnanUniversity, known in English as Canton Christian College, they provided medical attention and training to residents of the city. These missionaries recognized that it was crucial to first heal the wounds ofthe bodybefore treating infections of the spirit. There were initially no Quakers working in Canton. British Friends began in West China, complemented by Ohio Quakers in the Central region. Yet not all Quaker Meetings participated in a direct approach to missions. The Orthodoxbranch ofthe Philadelphia YearlyMeeting (PYM) still held strong feelings against ministers and proselytizing. Douglas Steere has called this attitude "a fresher and deeper spirit," the remains of a formerly universal call among Friends for personal piety and simplicity (Interview, 16 November 1989). As a result, PYM had no societies or communities in China; rather, independent groups within the Meeting aided good works. Dr. William Warder Cadbury benefited from this arrangement. Graduated from Haverford College in 1 898 and the Medical School of the University of Pennsylvania in 1902, he practiced and taught medicine in Philadelphia for a few years. As a member of the University of Pennsylvania Christian Association, however, he was recruited to serve in the new Medical School in Canton. He left in 1909 not as a Quaker or a missionary, merely as a physician and teacher, in order to "institute in Canton instruction in medical science according to the practice ofmodern civilization , and incidentally the promotion ofChristianity, as way may open" (qtd. in The Friend 82: 239). For much of his stay in China, members of PYM contributed to The Cadbury Group, raising about $2000 annually to subsidize his missionary endeavors (Lingnan News 15.2: 2). As early as 19 10, the focus for his work had expanded to include a religious endeavor as well as medical philanthropy, one man bringing his personal view of * Gary M. Restaino is a law student at the University ofVirginia. He would like to acknowledge the research help of Paul J. Smith, Elisabeth Potts Brown, and Diana Franzusoff Peterson, and of Mary Hoxie Jones for the use of archival sources and an informative interview. 2 Quaker History Quakerismto China. Dr. Cadbury'sQuakerfaithandspiritualityweresoon directing his philanthropic efforts in Canton, a city historically beset by conflict and confusion. For centuries the power structure in Canton hadbeen in flux. Nominally loyal to the Peking emperor, Canton deferred to Portugal and Britain in its economic affairs. Following the Opium War of 1842 the British consolidated their position of dominance. While still bound by restrictions on travel anddomicile, missionaries were protectedby Britishprestige. When Dr. Cadbury first arrived in Canton in 1 909, the city was still walled, ruled by imperial officials who tried to keep foreigners outside ofthe main gates. Having lost much oftheir central power, however, the Peking government ceased to monitor local organizations, leaving the foreigners free to develop relief efforts in the relatively tolerant Canton atmosphere. The missionaries lived either on Shameen Island, a tiny strip of land in the middle ofthe Pearl River, or on Honam, a larger island to the east and the home ofLingnan University. This removal from Chinese daily life distinguished the southernphilanthropists from their missionary counterparts in the north and west. The Canton Christians were seen by the Chinese as merely aiding, not infringing upon, their society. Fortunately for the citizens of Canton, their natural surroundings enabled them to survive the growing disorganizationthatwouldcharacterize the next forty years. Josiah McCracken, the leader ofthe University of Pennsylvania mission, recognized the economic value ofCanton as a port city. Whampoa Harbor enveloped much trade for the region, and a temperate climate enabled the Cantonese to earn profits from vegetables, hemp, jute, and fishing. Rather than travelling to an area of visible desperation, Dr. Cadbury and his associates had chosen a comparatively prosperous environment, removed from the famines of Northern China. Working under the auspices of the University of Pennsylvania Christian Association, with its financial contribution of $35,000 per year...

Speaking Scripture: The Flushing Remonstrance of 1657

Speaking Scripture: The Flushing Remonstrance of 1657 R. Ward Harrington* And after I had declared the Truth to them some hours and the meeting was done, the chiefconstable and some otherprofessors fell a-reasoning with me in the steeple house yard; and I took a Bible and showed and opened to them the Scriptures, and showed them chapter and verse and dealt with them as one would deal with a child in swaddling clothes. They that were in the light ofChrist and spirit ofGod did know when I spoke Scripture, though I didnot mention chapter and verse after the priest's form unto them. George Fox, Journal (1652); Nickall ed. 1 1 1 -1 12 Introduction In addition to its importance as a defense of religious liberty, The Flushing Remonstrance is an early American example of "Speaking Scripture." This rhetorical form links the residents ofFlushing, New York to dissenters andIndependents, including Quakers, in seventeenth-century England and displays a characteristic which is also to be seen in the ministry and writings of George Fox. The Historical Context In August 1657 the ship Woodhouse arrived at Manhattan Island in the Colony ofNewNetherlands after a trip from England. It brought ministers ofthe Quaker movement, and five ofthese Quakers debarked at Manhattan . The Woodhouse did not linger long atNewNetherlands because it was known that Peter Stuyvesant, the Dutch Governor, who had his headquarters in Manhattan, was a vigorous enforcer ofthe ban inNewNetherlands on all forms of religious activity other than that of the Dutch Reformed Church. As the Woodhouse left forRhode Island, the five Quakerministers made their way to the vicinity ofFlushing, on Long Island, about ten miles east ofManhattan. Flushing, it appears, was a fertile ground for the ministry, because in December, three months after their arrival, a Town Meeting of Flushing residents approved a "Remonstrance" protesting the ban on worship of Presbyterians, Independents, Baptists and Quakers. In the Remonstrance, they pointed to the fact that the Town Charter, which had been obtained from the authorities in Holland, assured the residents of religious liberty, and by reference to this, they declared their intention to receive into their town and theirhouses, any Christians who came amongst *R. Ward Harrington, Professor-Emeritus in Philosophy from City University of New York, is actively involved in New York Yearly Meeting. Speaking Scripture: The Flushing Remonstrance of 1657105 them. The Remonstrance was prepared by the Town Clerk and signed by him,the Sheriff, twoMagistratesandabout30residents oftheTown. There is no indication at this time that these citizens had, as yet, embraced Quakerism. Governor Stuyvesant arrested and imprisoned the Town Clerk, the Sheriffand the Magistrates, and by threats offines and imprisonment forced them to renounce the declarations in the Remonstrance. The Quaker meetings in Flushing continued secretly, however, until four years later, when John Bowne invited Quakers to meet for worship in his newly constructed home. John Bowne was arrested, and when he persisted in refusing to accept the ban on Quaker worship, was banished from the Colony by being placed on a ship bound for Europe. By 1663, however, he was back, bearing a letter from the authorities in Holland, directing Gov. Stuyvesant to permit the Quakers to worship without hindrance. Quakers continued their meetings for worship at John Bowne's house, and from this area, spread the Quaker message eastward on Long Island. The fruitfulness oftheir work is evident from the fact that within a decade, Quakers on Long Island would hold a six day "General Meeting" at Oyster Bay, about 40 miles east ofFlushing. George Fox, in his American travels in 1672,visitedFlushing, spoketoalarge gatheringinthe streetbeforeJohn Bowne's home, and then attended the General Meeting at Oyster Bay, before travelling into New England. Quakermeetings inFlushingcontinued atthe home ofJohn Bowne until 1694, when the Flushing Meeting House was built. In 1696 New York Yearly Meeting was established by a minute of New England Yearly Meeting, with the direction that correspondence for the new Yearly Meetingbe senttoJohnBowne atFlushing. NewYorkYearlyMeetingmet annually at Flushing throughout the 18th century, until British forces took possession of the Meeting House during the War for Independence. The Yearly Meeting sessions were then shifted to the Westbury Meeting, about 25 miles to the east. The Bible...

Guide to the Records of Philadelphia Yearly Meeting (review)

110Quaker History mentally disturbed; their familial relationships, their attitude toward prayer, their own sense of the relation between personal guilt and the judgment of the Meeting. This is unfortunate, for given the vast amount of material in Quaker archives, there is surely a wealth of literary evidence that would open up this world for the reader. Nevertheless, Charles Cherry has provided us with an immensely interesting account of the leaders of the movement, if not of the patients themselves, and his book will be a valuable addition to libraries of both scholars and non-scholars interested in the history of psychology and religion. Rutgers UniversityPhyllis Mack Guide to the Records ofPhiladelphia Yearly Meeting. Compiled by Jack Eckert. Philadelphia: Haverford College, Records Committee of Philadelphia Yearly Meeting, Swarthmore College, 1989. xix, 288 pp. Paper, $20. American historians working on many facets of American life and culture have found Quaker records increasingly of value for research. Because of their view of the church as a gathered community and their sense of making history by preaching, migration, and settlement, they early saw the importance of keeping historical records. Hence Quakers have produced more records and more detailed records than most other American denominations except possibly the Moravians. To make the official records of Philadelphia Yearly Meeting and its constituent quarterly and monthly meetings available for research, the present volume was projected in 1986. Essentially it is a finding list of the records available at the two official yearly meeting depositories—the Quaker Collection at Haverford College and the Friends Historical Library at Swarthmore College. That there are two archival centers for the yearly meeting reflects the fact that from 1827 to 1955 there were two rival yearly meetings, the so-called Orthodox and the so-called Hicksite yearly meetings following the disastrous theological and organizational split of 1827. Thus Haverford, founded by the Orthodox wing, houses the official records of Philadelphia Yearly Meeting from its foundation in 1681 until the schism of 1827, and the records of the Orthodox yearly meeting from 1827 until the reunion of 1955, when the present united yearly meeting was founded. Swarthmore College, founded by the Hicksite branch, houses the records of the Hicksite yearly meeting from 1827 to 1955, and the records of the united yearly meeting since 1955. The yearly meeting committee records are likewise divided between the two depositories—those of the Indian Committee and the Japan (Missionary) Committee being housed at Haverford, with the archives of the Friends Peace Committee , the Meeting for Social Concerns, and the Young Friends Movement at Swarthmore . Finally, the record books of the various monthly meetings are for the most part divided between the two depositories. Where original record books are retained by the monthly meeting, microfilm copies are usually available at the official depositories. The bulk of the book (pp. 1-245) contains an alphabetical listing of all quarterly and monthly meetings that make up the yearly meeting, with the types, dates, and location of their existing records. Variant names for the meetings are listed in the index to the book. The concise, competent introduction (pp. v-xix) traces the genesis of the project , outlines the structure of the yearly meeting, with descriptions of preparative, Books1 1 1 monthly, indulged, particular, independent, united, quarterly, and half-yearly meetings, and gives a rundown of the varied types of records kept by Quaker meetings. It is important to note that the two Philadelphia-area colleges are now also the official depositories for the records of Baltimore Yearly Meeting and Virginia Yearly Meeting. Finally, instruction is given on the policies involved in using the records for research at the two official archives. Hidden at the back of the book (they should perhaps more appropriately have been placed at the front) are the lists of the vast body of records kept officially by Philadelphia Yearly Meeting (pp. 246-264). This includes a variety of minute books, committee records, including in the case of the Indian Committee some personal papers and journals of individual members of the committee, and records of Charleston Monthly Meeting, 1719-1786, identified in the index only as Charleston, South Carolina, with no explanation of why these particular records...

Ministers, Merchants and Migrants: Cumberland Friends and North America in the Eighteenth Century

Ministers, Merchants and Migrants: Cumberland Friends and North America in the Eighteenth Century Angus J. L. Winchester* I It is almost forty years since Frederick Tolles explored the origins of what he termed The Atlantic Community of the Early Friends (Friends Historical Society Supplement 24, London, 1954), in which Quakers on both sides of the Atlantic were "held together by the intangible yet powerful bonds of love, fellowship, and a common faith." He concluded that those bonds developed from and were sustained by a variety of trans-Atlantic links. Pre-eminent was the travelling ministry, the numerous men and women who traversed the ocean in both directions on religious visits, and whose missionary zeal, pastoral care and spiritual nurturing drew scattered Quaker meetings into a common religious life. Other specifically religious influences included the exchange of epistles between yearly meetings and the promulgation of a common fund of published journals and other religious writings. By the middle decades of the eighteenth century the "powerful cement of trade" had built a more worldly bridge across the Atlantic as a network of commercial links bound Quaker merchants in the American colonies to their increasingly wealthy opposite numbers in England and Ireland. Not specifically mentioned by Tolles in that essay was a third link, the ties of kinship which extended their threads across the seas as British and Irish Friends emigrated to the New World. Quaker emigration was substantial in the later years of the seventeenth century , especially to participate in the "Holy Experiment" of Pennsylvania in the 1680s. Time and distance inevitably loosened the family ties of the early generations of colonists, but emigration continued throughout the eighteenth century, maintaining a personal, family dimension to the Anglo-American Quaker community.1 This paper seeks to explore the relationship between the three strands in the trans-Atlantic connection outlined above—religious, mercantile and family bonds—by focussing on the lives of Quaker families in Pardshaw Monthly Meeting, Cumberland, in the mid-eighteenth century . It will be argued that the three strands cannot be viewed in isolation , as each fed on and nurtured the others. Answering the call to travel in the ministry, pursuing mercantile activity, and taking the Quaker History decision to emigrate were different aspects of a common AngloAmerican Quaker culture which significantly reduced the psychological distance across the eighteenth-century Atlantic. The exercise in local history presented below may be thought of as a footnote to Tolles' study of Quaker merchants in colonial Philadelphia, Meeting House and Counting House (University of North Carolina Press, 1948). The West Cumberland Quaker community was neither as numerous, nor as wealthy, nor as powerful as that in early eighteenth-century Philadelphia, and its roots remained, for the most part, firmly embedded in the soil of the small yeoman farms of the Cumbrian countryside. Nevertheless, the brief flowering of Whitehaven as a major port in the Anglo-American trade made its impact on local Quakers by opening up opportunities for trade and emigration. In the following discussion , the local evidence for contact between West Cumberland Friends and America is first presented in some detail; then one theme is highlighted for discussion: the inter-linkages between the travelling ministry and the development of mercantile links across the Atlantic. II In the mid eighteenth century, Pardshaw Monthly Meeting embraced six particular meetings: the original rural Quaker stronghold at Pardshaw Hall itself, meetings in the bustling market town of Cockermouth and in the thriving port of Whitehaven, and three smaller congregations at Broughton, Isel and Keswick. It covered an area of West Cumberland that had experienced significant economic growth in the early eighteenth century. The mining and export of coal, largely to Ireland, and a burgeoning trade with America, notably in the import of tobacco, stimulated industrial development in the vicinity of Whitehaven, which stood second only to London as a port for the import of tobacco in the 1740s.2 As we shall see, local Quakers were heavily involved in Whitehaven's mercantile growth: the opportunities for trade and for commercial contact with America were an important influence on the development of the Quaker community in West Cumberland at that time. The meeting at Pardshaw Hall was one...

Articles and Publications

118Quaker History of Quaker Education, A Source Book, it deserves more careful editing. There are some omissions and errors in the index, and enough misprints throughout to be distracting. I hope there will be a second edition with these corrected. The book is a unique contribution to the literature on Friends education and would reward a wide audience. Westtown SchoolAnne Wood Articles and Publications By Claire B. Shetter Friends Historical Library of Swarthmore College Swarthmore, Pennsylvania 19081 A handsome new book by John Michael Vlach, Plain Painters: Making Sense ofAmerican FolkArt, is the fifth in the New Directions in American Art Series, published by the Smithsonian Institution Press, Washington, DC, 1988. The author suggests a new interpretation of American folk art. Describing these artists as "charming, naive, and original" one could fail to see the complexity and sophistication of much of their work. Numerous untrained artists intended to create within the authentic tradition of the fine art world, not the folk community. The author suggests the term "plain" to suggest a version of what potentially could have been quite elaborate. Included are many references to, and reproductions of, the works of Edward Hicks, Quaker artist. An account written in 1916, tracing village life in Haddenham, Buckinghamshire , and the role of the Quakers since 1660, by Walter Rose, now edited by James and Audrie Brodie, has been published by Beechtree Press, 1 Fettes Crescent , Wellington 3, New Zealand. It is illustrated with photographs and maps. The cost is $10.50 postpaid. For those who enjoy a visual representation of the schisms of the Society of Friends, Geoffrey Kaiser, with the help of Bruce G. Grimes, has charted the relationship between yearly meetings in his The Society ofFriends in North America. This is a large broadside, and was published by the author and artist , Sumneytown, PA 18084, 1988. A family newsletter known as "Ely Heritage" is being published quarterly, covering all branches of the Ely surname and allied lineages, many of whom were Quakers. The editor welcomes unlimited, free, queries. The cost of the publication is $15.00 per year. Please correspond with Theresa Ryan, 501 N. Paradise Road, Aberdeen, MD 21001. Listed below are articles relating to Friends appearing in recent periodicals. Stephen A. Kent, "Psychological and Mystical Interpretations of early Quakerism: William James and Rufus Jones," Religion 17 (1987): 251-271. George H. Cox, Jr., "The Peace and Social Concerns of Wrightsborough Friends," Southern Friend 10.1 (1988): 1-13. This is the first part and is titled, "Living with the Indians." Articles and Publications119 David M. Butler, "Friends' Sufferings, 1650 to 1688: a Comparative Summary ," Journal of the Friends Historical Society 55.6 (1988): 180-183. Jacques Tual, "Sexual Equality and Conjugal Harmony: the Way to Celestial Bliss. A view of early Quaker matrimony," Journal of the Friends Historical Society 55.6 (1988): 161-173. Forrest McDonald and Ellen Shapiro McDonald, "John Dickinson, Founding Father," Delaware History 23.1 (1988): 24-38. Joan Greene Orr, "Civilize the Indian: Government Policies, Quakers, and Cherokee Education," Southern Friend 10.2 (1988) 27-38. Emma Jones Lapsansky, "Feminism, Freedom and Community: Charlotte Forten and Women Activists in Nineteenth-century Philadelphia," Pennsylvania Magazine of History and Biography 113.1 (1989): 3-19. The article includes references to Forten's Quaker fellow-activists. Bradley Chapín, "Felony Law Reform in the Early Republic," Pennsylvania Magazine ofHistory and Biography 113.2 (1989): 163-183. Some Quakers led and sustained the felony law reform movement. A. Day Bradley, "Quakers in the Lancaster Gaol, 1778," Pennsylvania Folklife 36.2 (1986-87): 95-96. Six Friends were imprisoned in this Pennsylvania jail for refusing to take the oath of allegiance, pay fines, or join the Militia. Kenneth L. Carroll, "The Berry Brothers of Talbot County, Maryland: Early Antislavery Leaders," MarylandHistoricalMagazine 84.1 (1989): 1-9. The Berry brothers were gifted, active, and dedicated members of Thud Haven Monthly Meeting, and were also slaveholders. In the late eighteenth century they freed their slaves and became champions in the struggle to free society from slavery. Research in Progress By Claire B. Shetter Friends Historical Library of Swarthmore College Swarthmore, Pennsylvania, 19081 Quaker meetings and Quaker meeting houses are perennial topics...

Research in Progress

Articles and Publications57 England at Hanover, N.H. , is the publisher of this valuable and definitive edition of Williams' letters. The price of the set is $100. The citations listed below have been taken from America: History andLife, 1988, 25(A): Howard Beeth, '"Know Thyself: the Uses of Queries among Early Southern Quakers," Southern Friend, 1987, 9(1), 3-13. James E. Bellarts, "A Quaker Hill Family: Descendants of Samuel Hill and his son William Hill of England, Virginia and North Carolina," Southern Friend, 1986, 8(1), 20-40. Donald B. Kelley, "Friends and Nature in America: Toward an EighteenthCentury Quaker Ecology," Pennsylvania History, 1986, 53(4), 257-272. Thomas C. Kennedy, "The Last Days of Southland," Southern Friend, 1986, 8(1), 2-19. Southland Institute was founded in 1864 by Indiana Quakers at Helena, Arkansas, as an orphanage for Black children. H. Larry Ingle, "Samuel Hanson Cox: Quakers and the Hicksite Separation ," American Presbyterians, 1986, 64(4), 259-262. David W. Jordan, " 'God's Candle' within Government: Quakers and Politics in Early Maryland," Southern Friend, 1986, 8(2), 27-58. Stephen Jay White, "From the Vestry Act to Cary's Rebellion: North Carolina Quakers and Colonial Politics," Southern Friend, 1986, 8(2), 3-26. Richard L. Zuber, "Conscientious Objectors in the Confederacy: the Quakers in North Carolina," Southern Friend, 1987, 9(1), 42-60. Research in Progress Prepared by Clarie B. Shetter Friends Historical Library of Swarthmore College Swarthmore, Pennsylvania 19081 Carol E. Hoffecker, Richards Professor of History at the University of Delaware, is currently preparing for the publication of a book on the Ferris family, prominent Wilmington Quakers. Her address is 804 Cinnamon Drive, Hockessin, DE 19707. Much current research using Quaker source material concentrates on women. Elaine S. Crane and Sarah Blank Dine are working on a study of Elizabeth Drinker in preparation for the publication of the Drinker diary. They are Fordham University faculty members. Vera Norwood, a faculty member at the University of New Mexico, is researching Graceanna Lewis and other female botanical illustrators. Her address is 2402 Calle de Panza, N.W., Albuquerque, NM 87104. Quaker women ministers, British and American, who crossed the Atlantic are the subject of Rebecca D. Larson's social history dissertation for Harvard University. Thomas Bechman is completing research for an article in the catalog of the Delaware Antiques Show, scheduled for November 1988. His subject is Wilmington silversmiths, and he is presently at the Historical Society of Delaware. 58Quaker History Another study of traveling ministers is being done by Stephen J. White, whose topic is transatlantic Quakerism, 1700 to 1756. He is working for his Ph.D. at the University of Illinois at Urbana-Champaign, and correspondence may reach him at 1905-B East Washington St., Urbana, IL 61801. Philip L. Boroughs, S.J., has chosen the spirituality of John Woolman as his dissertation topic for the Graduate Theological Union, Berkeley. His address is 2517 Virginia Street, Berkeley, CA 94709. Dennis D. Moore's dissertation focus is "Hector St. John de Crevecoeur and his treatment (in essays) of members of the Society of Friends." He is at the University of North Carolina, Chapel Hill. Several Quaker meetings are currently the subject of study, particularly Exeter , Merion, Malvern and Little Falls, Pa. Karen Guenther's dissertation topic is Exeter Monthly Meeting in the 18th century. Her address is 106 Ambershadow , Houston, TX 77015. David G. Orr's study of the details of Merion Meeting house, its evolution and construction from 1700 to 1840, is to be used to obtain a National Historic Register nomination for that meeting house. His address is 135 Washington St., Delaware City, DE 19706. To celebrate the 100th anniversary of Malvern, PA, Joan Kelly is examining historical and pictorial material on Quakers and Quaker influence in the meeting for the Malvern Historical Commission's anticipated book on the history of the borough. Her address is 107 S. Sugartown Rd., Malvern, PA 19355. Virginia Russell has prepared pictorial material to accompany an exhibit commemorating the 250th anniversary of Little Falls Meeting, Fallston, MD. She is a graduate student at the University of Delaware, Winterthur Museum. Stephen M. Beaver is examining material on the Edgmont Township community...

Women's Authority in Pennsylvania and New Jersey Quaker Meetings, 1680-1760

S CHOLARS seeking the source of the women's rights movement in North America discover that the trail leads to the Society of Friends. The Quakers, who in Sydney E. Ahlstrom's words had by I700 become probably the most potent religious movement in the colonies outside Puritan New England,' dwindled to a small sect after the Revolution. Nevertheless, a large percentage of nineteenth-century feminists were Quakers. These women had sharpened oratorical and organizational talents as ministers and as leaders of their separate women's meetings for discipline, and they had applied these skills to acquiring the same recognition and authority in the larger society that they possessed within their church. Lucretia Mott and her fellow Quaker activists had behind them almost two centuries of female participation in the leadership of their faith when in i848 they helped to draw up the Declaration of Sentiments for the convention at Seneca Falls. , In examining the history of eighteenth-century Friends in order to investigate the origins of American feminism, historians have employed a conceptual framework that makes autonomous female power the standard by which women's experiences should be judged.2 This model makes

Needles and Penury in 19th Century London: The Diary of a Poor Quaker Seamstress

In 1833 a Quaker seamstress in London began ajournai in which she recorded aspects of her life as a worker in the East End. Though the journal spans only seven months, it provides much useful material to social historians, since it illuminates well the life of a workingclass woman. For Friends the journal serves as a reminder that not all Victorian Quakers were as prominent or well-to-do as Elizabeth Fry, Elisha Bates, J. J. Gurney and John Bright. It also presents important insights into how Quaker meetings looked after the welfare of their poor members, and in doing so gives us a new perspective on the Victorian life of not-so-prominent Quakers. By the time the journal was donated to the Quaker Collection at the Haverford Library in 1903, the identity of the writer was lost. The small manuscript was then entitled, Diary of a Quaker Seamstress, 1833-1834, being a pathetic record of monotonous penury, but who was the Poor Quaker Seamstress? The diary yielded clues which were decisive in determining the identity of the author. The first set of clues was a collection of place names which indicated that the diarist had lived near Bethnal Green, and it was therefore obvious that the manuscript had originated in London. 1 The other clues, which the diarist provided were the month and day of her birth and of her father's death.2 Most important, the diarist recorded:

Research in Progress

RESEARCH IN PROGRESS Prepared by Barbara L. Curtis 63 1 Walnut Lane Haverford, PA 19041 Richard Eldridge and Cynthia Kerman are in the final stages of research and writing of a biography of Jean Toomer. Toomer's early publications form part of the "Harlem Renaissance." During the 1940s he was an active Quaker in the Philadelphia area both as speaker and author. Edwin and Kate Kerman are doing research on the use ofpeaceful witness in early Friends' history in England. The Kermans hope to produce some drama materials for use in role playing in groups. Patricia Edward DeLancey is beginning research for a Ph.D. dissertation at the Iliff School of Theology in Denver. The study will explore the role of Quaker women in the abolition movement of the 19th century and the pursuit of women's rights in the 19th and 20th centuries. For a biography ofAlice Paul, notable Quaker woman advocate of women's suffrage, Amelia R. Fry is attempting to resolve the issue of how significant Paul's membership in the Society of Friends was to her. In particular Fry wants to know of any persons who can inform her as to what extent Paul was a practicing Quaker after her return from her work on behalf of the British suffragettes in 1910. Persons having had correspondence, recollections, or other contacts with Alice Paul in the Quaker meetings in Moorestown, N.J., Washington , D. C. , or any meeting elsewhere, are urged to write to Amelia R. Fry, 31 1 10th St., S.E., Washington, DC 20003. Sulayman Clark of 10 Peabody Terrace, no. 32, Cambridge, MA 02138, is preparing a thesis for the doctorate at Harvard on Leslie Pinckney Hill, educator and administrator at Cheyney State University , Cheyney, Pa. For a dissertation at the University of California at Los Angeles, Rosemary Abend of 158 Via Monte d'Oro, Redondo Beach, CA 90277, is doing research on philanthropy in 18th century Philadelphia as evidenced by the activities ofthe Pemberton family. Elizabeth H. Addison of 25 Parris Cemetery Rd., Sylva, NC, is 62 Research In Progress63 preparing a thesis at Duke University on Edward Stabler, Mary Rotch, and the New Lights of New Bedford and other Quakers with whom Ralph Waldo Emerson had contacts. Thomas W. Burkman of the Department of History at Old Dominion University, Norfolk, VA 23508, has been doing research on the distinguished Quaker diplomat from Japan, Inazo Nitobe. He is particularly interested in Nitobe's work at the League of Nations. A thesis on the topic "Transformation of Orthodox Friends, 18601920 , Especially in the Midwest," is being prepared by Thomas D. Hamm, 3200 Longview Drive, no. 18, Bloomington, IN 47401 , who is a degree candidate at Indiana University. Eighteenth century Quaker metaphors are the subject of a study by R. Melvin Keiser, faculty member at Guilford College, Greensboro, NC. He may be reached by correspondents at 815 Dolley Madison Rd., Greensboro, NC 17410. Lisa Klopfer, a graduate student in anthropology at the University of Pennsylvania, is at work on an ethnohistorical investigation ofthe Hicksite separation, with particular emphasis on the role of the women's meetings. Her address is 853 N. 27th St., Philadelphia, PA 19130. For a doctoral dissertation at the University of Rochester, Bonnelyn Young Kunze is making a study of the family life and religious thought of Margaret Fell (ca. 1615-1702). Her address is 3525 Elmwood Ave., Rochester, NY 14610. John R. McKivigan, lecturer in the Department ofAfro-American Studies at Yale University, is preparing a study ofabolition leaders in the form ofcollective biographies entitled "Schism: An Examination of the Socio-economic Factors Leading to the Schism in the Arnerixan Anti-Slavery Movement." Martha Van Artsdalen, 45 Mary Jane Lane, Newtown Square, PA 19073, is doing a research paper for the Department ofArt History at the University of Delaware on some of the architectural work of Addison Hutton, 19th century Quaker architect. Alan Armstrong of 18 Railroad Ave., Haverford, PA 19041, is preparing a collection of the letters of Peter Collinson, the English Quaker natural philosopher (1694-1768). For over fifty years this influential Quaker scientist helped to introduce American plants, as well as Franklin's electricity, to Europe, and he...

Briefer Notices

BOOK REVIEWS AND NOTES129 concern witíi social justice and the quality of urban life. Ryan's dissertation provides a needed corrective to the view that quietism led to inactivity and that the developing schism monopolized Quaker energies. O. R. Reuben's Peace Against Justice contains an analysis of the relationship between the peace testimony and antislavery before I860. While some attention is given to the writings of Jonathan Dymond on peace and Benjamin Lundy and John Parrish on slavery, the central focus is on John G. Whittier. Whittier added a strong humanitarian flavor based upon a belief in the dignity and value of each person to traditional Quaker arguments drawing upon the Bible or utilitarian considerations on war and slavery. When Southerners accused abolitionists of making war inevitable, Whittier retorted that slavery would cause a war and only emancipation could end the approaching conflict. Whittier believed that peace and abolition could be obtained through the normal workings of the political process. When the Civil War came, many Friends felt compelled to choose between pacifism and ending slavery. Believing that the carnage was a horrible way to end a social evil, Friends feared that the war would cost more and produce less good than a gradual and peaceful remedy. James H. Norton's Quakers West of the Alleghenies and in Ohio to 1861 is the first detailed account of the creation and early history of Ohio Yearly Meeting. Norton provides information on who came to western Pennsylvania and eastern Ohio, a description of the communitarian nature of the migration and re-settlement, an index listing all the new Quaker meetings, a narrative of antislavery and Indian rights activities, and an analysis of the Hicksite and Wilburite divisions. In 1806 out of a population of 20,000 in Ohio, there were 800 families of Friends. By the 1820's the Quaker population stabilized around 18,000 with no additional growth before 1860. Norton shows that Quakers dominated the literary life of early Ohio, participated actively in politics, and worked for many reforms. This dissertation will be very helpful for those wishing information on education in early Ohio, the growth of midwestern Quakerism, and the effects of schisms on local meetings. Swarthmore CollegeJ. William Frost BRIEFER NOTICES Prepared by John and Barbara Curtis 631 Walnut Lane Haverford, PA 19041 Jane Zavitz, librarian at Pickering College, Newmarket, Ontario, Canada, reports that several articles about Quaker settlements in Ontario in the 19th century appeared in the magazine Families, vol. 19, no. 1 (1980). This issue of the publication of the Ontario Genealogical Society is available from Box 66, Station Q, Toronto, Ontario, M4T2L7 at a cost of $2.00.» » * The newsletter of the Canadian Friends Historical Association, Spring 1980 issue, reports the acquisition of the collection of Quaker books owned by the late Rendell Rhoades of Ohio for the library of Pickering College. 130QUAKER HISTORY Pickering has a long history of association widi the Society of Friends in Canada. Fund raising is currently in progress to provide a special Quaker room for the Rhoades collection as part of the library of Pickering College. Plans include provision for housing the manuscript records of Canadian Yearly Meeting, its predecessors and also the constituent mondily meetings which are currently on deposit at the University of Western Ontario at London. Jane Zavitz together with Edward Phelps, yearly meeting archivist at Western Ontario and Sheldon Clark, headmaster of Pickering College, are coordinating the plans for the archive reading room in the library at Pickering. * * * The firm of William Sessions, Ltd., of York, England, has announced the publication of a new biography of Caroline Fox, prominent 19th century English woman Friend. Robert Tod's Caroline Fox, 1819-1871 : Quaker Bluestocking is available at £ 3.30 postpaid from the Ebor Press, York, England Y03 9HS. Perceptive pen pictures of literary figures of the period such as Wordsworth, Tennyson, Kingsley, J. S. Mill and T. Carlyle emerge from Tod's study of Caroline Fox's Journal. * » * World Microfilms Publications, 62 Queen's Grove, London NW8 6ER, has completed publication of the microfilm of the issues of The Friend, 1843-1979. There are 96 reels of silver positive 35 mm. film available at...

Viscount Saye and Sele and the Quakers

VISCOUNT SAYE AND SELE AND THE QUAKERS By Marc L. Schwarz* Following its first successes in the north of England in the early 1650's, the Quaker movement, driven by missionary zeal, was quick to promote its efforts in the more populated and Puritan south. Despite its successes, especially among the urban masses in such cities as London and Bristol, Quakerism met with an entrenched and well-organized Puritan interest and an unsympathetic magistracy which looked upon this new sect as a danger both to religious and civil order. The result of these clashes frequently led to persecution , imprisonment, and even death for Quakers—events which are documented in the "sufferings" literature of the movement from which it derived the strength that the examples of courageous martyrs provide. It is not difficult to comprehend the threat that these estabHshed groups found in Quakerism. Its emphasis upon the "inner light," its denial of the authority of, and detestation for, the character of the official ministry, its egaHtarianism, and chastisement of ungodly habits and institutions, promoted the notion that Quakers were spiritual anarchists, eating away at the fiber of true reHgion. On the other hand, the Quaker refusal to swear oaths, to do "hat honor," to use such titles as "Lord" in reference to another person, conjured up the notion that Quakerism was inimical to the maintenance of the pillars upon which civil society rested. Moreover, in an age familiar with such groups as the Ranters, the Fifth Monarchists , the LeveUers, and the Diggers, it was easy, if inaccurate, for contemporaries to cast the Quakers into the same extremist bag. One of the most illuminating examples of the harsh reception local hierarchies in the south gave to Quakerism in the 1650's is provided in the Oxfordshire town of Banbury, some forty miles north of the University. Strongly Puritan, Banbury could brag of staunch advocates of Puritanism in its pulpit from the early seventeenth-century divine William Whateley to the then-incum- *Department of History, University of New Hampshire, Durham. 14 VISCOUNT SAYE AND SELE AND THE QUAKERS 15 bent Samuel WeUes.1 A center of parHamentary support during the Civil War, Banbury poHtical Hfe was, in many ways, dominated by the presence in the neighboring town of Broughton of William Fiennes, 1st Viscount Saye and SeIe (1582-1662), a redoubtable Puritan and parHamentary peer.2 Quaker records themselves spell out the difficulties which the movement met in Banbury. Besse, for example, notes that from 1654 on, when the Quakers first made their appearance, the town authorities began a poHcy of persecution and harassment. Notable Quakers such as Ann Audland and Richard Farnworth were imprisoned for insulting the Reverend Mr. Welles or refusing to doff a hat to a magistrate. Others were Hkewise treated for similar offenses or for attending Quaker assemblies.3 Quaker sources reveal, in addition, that Viscount Saye and SeIe played a prominent, if not leading, role in these persecutions. According to Besse, for instance, Saye had two local Quakers, Simon Thompson and Nathanael Knowles, jailed for two months at Oxford for refusing to do him "the customary Ceremony of the Hat" and later, at the Quarter Sessions, caused the two "to be sent to the House of Correction, and detained there near eight Months, the said Nathanael Knowles being several Times cruelly whipt, and otherwise ill used."4 And that was not all, we are told, for having discovered that some of his tenants at Broughton were attending Quaker meetings, Saye not only had them put in jail but evicted two of them, including the unfortunate Simon Thompson ; in the descriptive phraseology of Besse, they were "arbitrarily and illegally forced . . . out of their Houses, had their Goods thrown into the Street" and were obHged with "their Wives, and seven 1.Whateley is discussed in Alfred Beesley, History of Banbury (London: Nichols, 1841), pp. 267-273, and Welles is described in the same work, pp. 464-466. Beesley also gives evidence of the strong Puritan flavor of Banbury; ibid., pp. 454-457. 2.J H. Hexter, The Reign of King Pym (Cambridge Harvard University Press, 1941), p. 77. 3.Joseph Besse, A Collection of the Sufferings of the People...

Articles in Quaker Periodicals

Ruf us Jones interprets Boyhood of George Fox for younger Friends.Feb. 19, 1948, pp. 53-54. In and the Rulers of the People Frederick B. Tolles recalls the prophetic quality possessed by many early Friends in their relations with government officials. Apr. 29, 1948, pp. 134-135; May 13, 1948, p. 153. (Also in the Friends Intelligencer , July 10, 1948, pp. 391-393.) a la New Zealand by Edward Dowsett outlines briefly the beginnings and the present status of Quakerism in that country. May 27, 1948, pp. 172-173. William Edgerton, in as Seen by Russians, quotes from two Russian encyclopedia articles on the history and character of Quakerism and also translates a footnote on Quakers to be found in Karl Marx's Capital. June 24, 1948, pp. 207-208. (Also in The Friend , [Philadelphia] June 17, 1948, pp. 405-407). Ruby M. Dowsett writes of A Quaker Pioneer in New Zealand, Ann Fletcher Jackson, who migrated from England in 1848 and spent the next fifty years making a home for her family in the bush and helping establish Quaker meetings throughout New Zealand. Sept. 2, 1948, pp. 286-287. In Whittier Lives J. Edgar Williams pays tribute to the man and the poet. Nov. 11, 1948, p. 367. Two Itinerant Quaker Women by Elbert Russell is a brief account of the journeys of Mary Peisley and Catherine Payton Phillips, who came to the American colonies from England in 1753 and spent three years visiting meetings from South Carolina to Maine. Jan. 6, 1949, pp. 5-6.

Pioneer Prophetess: Jemima Wilkinson, the Publick Universal Friend (review)

54Quaker History cousins and acquaintances, and with Public Friends traveling through the country visiting Friends in "the Service of Truth," it would seem reasonable that contact would have been established, but it was not. There was also a Friends neighborhood at Deep River (six miles southwest of New Garden), and it was the center from which the Quaker migration into Northwest Carolina was to come. In 1793, Deep River Quarterly Meeting set up a Monthly Meeting at Deep Creek, four miles north of Yadkinville. The Hinshaw Encyclopedia lists sixty-six persons among the earliest members, but not one can be identified with the settlers of "Quaker origin" who first settled in the same valley and on the creeks where there are now Quaker Meetings—Deep Creek, Forbush, Hunting Creek. Dutchmans Creek, or at Harmony Grove and East Bend. This later settlement of Friends in Northwest Carolina was made according to the Quaker pattern for migration: Friends settling in the area remained attached to an older meeting until they were considered to be strong enough to conduct their own business sessions and to care for a meeting; then they were ready to receive newcomers, each one with a certificate of removal or a request for membership. It would be interesting to know whether the settlers of "Quaker origin" obtained certificates of removal from the meetings to which they belonged before they started south, many to spend several years in the Shenandoah Valley before setting out for Carolina. Mr. Ramsey lists a number of reasons why they left the Society: "severe church discipline, distance from the heart of Quakerism, frontier conditions, the outbreak of war, political expediency, Baptist missionary activity, or unprecedented opportunities for pecuniary gain," but none of these circumstances prevented the growth of Quakerism in other parts of North Carolina. The conclusion he reaches, however, is satisfactory: "It seems clear that a large majority of these settlers abandoned the Quaker faith either before they reached Carolina or very shortly thereafter." Or perhaps they were disowned. Wilmington, OhioDorothy Gilbert Thorne Pioneer Prophetess: Jemima Wilkinson, the Publick Universal Friend. By Herbert A. Wisbey, Jr. Ithaca: Cornell University Press. 1964. xiv, 232 pages. Illustrations, appendices, bibliography, index. $4.95. Certainly Jemima Wilkinson, the Publick Universal Friend, ranks high in that long list of curious characters in American religious history and, if one excepts Anne Hutchinson, was a pioneer in that unconventional female religious leadership which perhaps reached its culmination in Mrs. Eddy. Yet she has never before been the subject of a serious scholarly study such as Professor Herbert A. Wisbey, Jr. of the Corning Community College in upstate New York now provides. Using a considerable body of material that did not become available until recent years, he examines both the leader and her following in a way that finally separates fact from legend as much as can be done. The story should be of particular interest to members of the Society of Friends because Professor Wisbey shows how much Jemima Wilkinson was always influenced by her Rhode Island Quaker origin (with an assist from the New Light Baptists) and how her appeal was therefore primarily to persons of that religious background. Philadelphians will also be interested in her Book Reviews55 activities in that city, and Pennsylvanians in the possible influence of the Ephrata Community. Professor Wisbey's main contributions are as follows: First, the Publick Universal Friend was never a conscious fraud but was completely sincere in her belief in having a religious mission as a result of hallucinations during a youthful illness which she interpreted as divine visions. Her movement was not influenced by Mother Ann Lee and the Shakers, but instead emerged simultaneously but independently as part of the American Revolutionary upheaval. There was nothing very original or striking about her teachings, and actually celibacy was not an important aspect of her group. Her converts were usually of a higher economic status than the Shakers, and she did not form a genuinely communist society. She was not as covetous of her followers' possessions as she has been accused of being, and the stories of her claiming miraculous powers have been greatly exaggerated (among such anecdotes that apparently have to be...

The Colonial Houses of Worship in America, Built in the English Colonies before the Republic, 1607-1789, and Still Standing (review)

Book Reviews115 trampling down evil equally necessary in the Lamb's War. "Judge the death, but save the little thing which I have seen moveing and show her the way of love which is much lost in the height." So wrote Nayler to Fox of an unsteady convert in 1653. We still need a Nayler anthology. In point of technical presentation, the book is not altogether satisfying. There are many cases of inexactness which may mislead a reader no less for being due only to inattention by the writer. For instance, John Howard was not a Friend. Morgan Llwyd was not a Baptist. Giles Barnardiston had not been a minister before he became a Friend. John Owen was not Chancellor of the University of Oxford. Richard Baxter did not write against Friends in 1653. The Marshall who wrote the introduction to The Memory of the Righteous Revived was not Christopher. The Hodgkin who wrote the introduction to First Publishers of Truth was not Henry. And Its Allies is not part of the title of my pamphlet, Studies in Christian Enthusiasm. Few authors always transcribe correctly and Hugh Barbour is not among them. More serious is his frequent reliance on quotation at secondhand. Some times the source may have been inaccessible, but many quotations could and should have been checked, and others' alterations, omissions, or insertions of words or phrases not repeated. In a work of scholarship the reader has a right to expect freedom at least from earlier writers' depravations. In other ways, the book has finish appropriate to its real distinction. It is illustrated by maps specially drawn to show Puritan, Separatist, and Quaker meetings in Great Britain and more in detail in the North of England, by facsimiles of an early letter by Fox and of The Quakers Ballad (1674), and by photographs of the interior of the meetinghouse at Yealand Conyers and of the hill country round the meetinghouse at Height, near Cartmel Fell. It includes a perceptive bibliographical note and a full index. It also carries a warm commendation by Roland Bainton. New College, LondonGeoffrey F. Nuttall The Colonial Houses of Worship in America, Built in the English Colonies before the Republic, 1607-1789, and Still Standing. By Harold Wickliffe Rose. New York: Hastings House. 1963. xv, 574 pages. $22.50. H. Wickliffe Rose has been photographing colonial churches and meetinghouses for thirty years. In Japan on a government mission after the Second World War, he found himself constantly being asked: "What are democracy and Christianity?" Unable to give an answer that satisfied himself, he came back to this country determined to learn the answer. "I began to find the nature of our democracy unfolding," he writes, "in the histories of the colonial settlements and their parishes" (p. xiii). Out of that realization has come this massive and splendid book. It contains excellent photographs by Mr. Rose of every colonial house of worship, Protestant, Catholic, or Jewish, still standing in the United States. For every church building there is a short but accurate sketch of its history. The book also contains short chapters on the history of each of the twenty denominations represented, chapters on the three major materials of building—wood, brick, and stone—and a series of useful appendices sum- 116Quaker History marizing the main facts about the buildings under such headings as chronological order, location, denominations, and building materials. The index is very full. Beautifully printed and securely bound in blue cloth, the book must be described as superlatively fine in every respect. First of all, the pictures are superb. Mr. Rose knows how to photograph a building—how to make the most effective and dramatic use of light and shadow, where to stand for the clearest and most interesting views, how to relate the building to its accessories of trees, walls, burying grounds. His interiors are all clear and well lighted. Some of the photographs are, simply, masterpieces— and I apologize for describing them without being able to reproduce them: the Walpole Presbyterian Meetinghouse in Lincoln County, Maine, in which shadows etch out the rich texture of the shingled wall in fantastic beauty; the Old Ship Meetinghouse in Hingham, Massachusetts, whose four...

Quaker Meetings and Education in the Eighteenth Century

Quaker Meetings and Education in the Eighteenth Century

General Francisco de Miranda and the Quakers

Notes and Documents GENERAL FRANCISCO DE MIRANDA AND THE QUAKERS Translated by Samuel J. Bunting, Jr. General Francisco de Miranda, the hero of Venezuela, forerunner of the independence of his country, fought against the English in Louisiana during the War for American Independence while he was still in the service of Spain. A few years later, he undertook the first of his great journeys, in the course of which he traveled over a large part of Europe, including Russia. Leaving the Antilles, he first visited the United States, which had just signed the peace treaty with England. He landed in North Carolina in May 1783, and remained in the United States until December of the following year, when he sailed for England. During his travels in Pennsylvania and other states along the Atlantic, he was received and entertained by the great personages of the time. A shrewd observer and an easy narrator, the young LatinAmerican military man wrote his impressions in a diary, which was published for the first time in 1928.1 From it we quote two interesting paragraphs which refer to his attendance at Quaker meetings, the first in Philadelphia, the second in Newport, Rhode Island. [Philadelphia, December 1783] The principal church of the Quakers (there are four or six in the city) or Quaker Meeting, 1 The Diary of Francisco de Miranda: Tour of the United States, 17831784 , ed. William Spence Robertson (New York, 1928), pp. 36-37, 104. The passages relating to Friends were briefly paraphrased and translated in "A Spanish Officer among the Quakers," Journal of the Friends' Historical Society, XLVI (1954), 35-37. 128 Notes and Documents129 as it is called, is in Market Street near the city hall.2 Its architecture is completely devoid of elegance, without ornamentation, many benches arranged in various parts for the accommodation of the congregation, a small rostrum or gallery in which are seated the accredited ministers (that is, those known to the congregation as pious, educated men, who have official recognition of this and enjoy a certain pre-eminence in this line); and a division for the women, everything rather neglected, little taste and not much cleanliness. These [i.e. the gallery and the "shutters" separating the sexes] are the only ornaments which are seen in the interior of the church. To which one can add some small candlesticks of tin plate leaning against the walls and pillars with their tallow candles which give a dim light at the time of evening services. One of the last nights, I attended the services which began at six o'clock and adjourned at eight. The whole congregation was seated on the benches, their hats on and their heads bowed in deepest silence. Then the neighbor on my left arose and in a loud voice said to the others: "My Spirit says that God shall not always tread upon Earth because he is in Heaven."3 A little later, another of the principal ministers (my neighbor is supposed to be only a beginner), taking for his text a proverb that says "Think twice and lead once,"4 gave a sermon of more than an hour and a half in the style of our pompous friar preachers. Another voice, mournful and emphatic, apparently that of a woman, recited the Lord's Prayer, beginning "Our Father," and then everybody stood up and shook hands with the greeting of "Friend," and we all left the church together, men and women, noting that some of the latter even shook hands with the men, calling them "Friend." Notwithstanding the large size of the gathering, I was unable to see any of the convulsions or trembling which these people are 2 The so-called Greater Meeting House at Second and Market; the "city hall" is probably the old court house beside it. 3 Miranda quotes these words in English. 4 The author of the article in the Journal of the Friends' Historical Society (noted above) suggests that perhaps the proverb was "look before you leap." 130Bulletin of Friends Historical Association supposed to affect in church when they feel moved by the Divine Spirit; still less any other ceremony that merits the title of ridiculous . I confess...

The New-Light Quakers of Lynn and New Bedford

'T GOT some leaves out of your book-from your New Bedl ford Friends, said Ralph Waldo Emerson to Lucretia Mott in 1858. remembered, the Philadelphia Quakeress commented, his mind was enlightened beyond his pulpit and ordinances about the time of the enlightened Mary New[h]all's (New Light) coming out, and I doubt not she had some influence on him.' Literary historians, more addicted to the pastime of tracing influences than the practical-minded Lucretia ever was, have duly noted that, while supplying the Unitarian pulpit in New Bedford in 1834, Emerson read with interest an account of the movement among the New Bedford Quakers, that he was indeed impressed by some remarks of Mary Newhall, a New-Light preacher, and that he formed a lasting friendship with Mary Rotch, a prominent New-Light-turned-Unitarian. But the full story of the schism which convulsed the Quaker meetings of eastern Massachusetts in the early 182o's has never been told.

Warwick County Records, vol. viii. Quarter Sessions Records, Trinity, 1682, to Epiphany, 1690. Edited by H. C. Johnson, with a supplement to the introduction, Warwickshire Nonconformist and Quaker Meetings and Meeting-Houses, 1660–1750, by J. H. Hodson. Pp. cxxxix + 386 + 6 plates + 1 map. Warwick: Records and Museum Committee of the Warwickshire County Council, 1953. 30s.

Warwick County Records, vol. viii. Quarter Sessions Records, Trinity, 1682, to Epiphany, 1690. Edited by H. C. Johnson, with a supplement to the introduction, Warwickshire Nonconformist and Quaker Meetings and Meeting-Houses, 1660–1750, by J. H. Hodson. Pp. cxxxix + 386 + 6 plates + 1 map. Warwick: Records and Museum Committee of the Warwickshire County Council, 1953. 30s. - Volume 5 Issue 2