The Quaker Hill man and woman desire to make money. They instinctively

love money, though not for any other purpose than saving. They cherish

no illusions of an unworldly sort about it. This is true of Quaker and

Catholic, laborer and summer resident. It is true of the small class of

cultivated intellectual-aesthetes, who might be expected to be less

mercenary. They all value money; but not for display, not for luxury,

scarcely for travel; not for books or the education of children. Quaker

Hill men and women would accumulate money, invest and manage it wisely

and live in respectable "plainness." This characteristic is written

largely over the whole social area. It is an instinct.

The emotional nature of this population has been by long-continued

application of an accepted discipline, economic and religious,

restrained and schooled. More beautiful personalities than some of the

Quaker and Irish women of the Hill, schooled in a discipline which

produces the most charming manners, the gentlest kindness, one may never

see. There is no cloud in the sky of these women's justice,

truthfulness, goodness. One may remember, even with them, a day of

anger, of indignation; but it was a storm restrained; the lightnings

were held in sure hands, and the attack was eminently just.

But this very discipline has resulted, in other persons, in an explosive

emotionality. One person suffers this explosion in a periodic lawsuit--a

rare action for the Hill; another in an almost insane family quarrel,

another in an occasional fury of futile violence, another in periods,

increasing in frequency as he grows older, of causeless and uncontrolled

anger, or extravagant grief; and when weightier occasion is lacking, in

torrents of language poured forth from the treasuries of an exhaustless

memory. The very serenity and placidity which Quaker worship and

industry produce in the true Quaker have resulted in the emotional ruin

of some, and in the subconscious volcanic state in others.

Strange to say, the immigrants, Irish and American, have in this

conformed to the better type; so that gentle manners, placidity of

character and restraint of emotion may be said to prevail among them.

As for judgment, on economic questions and matters of benevolence the

judgment of Quaker Hill people is sound. They use money sanely and with

wisdom. They act wisely in matters of poverty and need, or appeal on

behalf of the dependent. On other matters, outside the range of the

social discipline in which the community has been to school, not so much

can be said.

The judgment of the community is not determined by evidence in any other

matters than economic. The Quaker Hill mind works subjectively on the

lines of instincts and habits inherited and inbred. Auto-suggestion has

been a great force in this community. Men and women have had an

impression, "a leading," believed to come from the Divine Spirit, and

have acted upon it and have led others with them. So that the prevailing

determination of the social judgment has been by personal suggestion,

and the appeal of inner convictions, fortified by alleged divine

influence. It must be said that this is a disappearing habit. Even those

born Quakers, now that the Hicksite Meeting has been discontinued since

1885, and the Orthodox since 1903, and the Quarterly Meetings of both

societies have ceased to come to the Hill, do not so often see visions

or act upon "leadings." The influence of non-Quakers in the place has

been of late to quarantine such "leadings" and prevent social contagion.

Frugality is universal. Almost every resident laboring man has a bank

account. Indeed, these laborers have done more in saving than have the

farmers. But the tastes of all are simple. Clothing is never showy or

expensive, and housekeeping is carried on with the most sparing use of

purchased articles.

Cleanly most of the people of the Hill are, in person and in their care

of house and grounds, of carriages, horses and other properties. The

houses and barns are always freshly painted, and an appearance of

neatness pervades the community.

For reasons which I will mention in a later paragraph the men and women

trained under Quakerism are not orderly, either in the use of their time

or in the management of their labor, or in anything, save in the

discipline of their religion and in the economic system to which they

give themselves.

The community has grown in compassion since the days when Surgeon

Fallon's soldiers were starved and neglected in the Meeting House.

To-day I am sure no class of men in real need could appeal to the

community, or to any constituent group of it, in vain. The growth has

been along lines which, beginning in a group-compassion that has from

earliest days recompensed any poor member of the Meeting in his sudden

losses of property, have widened first to Quakers of other places, then

to other Christians, then to other men, and last of all to Quakers of

the other Quaker sect; and from Protestant to Catholic and Catholic to

Protestant.

Property seems to be sacred. Doors of houses and barns do not require

locks, but one winter there was a series of house-breakings, in which

almost every summer residence on the Hill was entered. Contents were

inspected, but nothing was stolen. But the honesty here is a passive

honesty. It is not the aggressively just fulfilment of obligation which

one finds in New England.

The Hill is a community with a high level of chastity. This may be said

of all classes, though not uniformly of all. Yet it was not always so.

The first century of the life of the Quakers here is recorded in the

minutes of Oblong Meeting as one long struggle of Quaker discipline

against unchastity. There is an amazing frankness about these records,

and a persistence in the exercise of discipline, a frequency of

accusation, proof, conviction, expulsion from the Meeting, which is

astonishing to the twentieth century reader. The best families furnished

the culprits almost as often as they supplied the accusers and

prosecuting committees. So many are the cases and so frequent the

expulsions, often for matters which might better have been ignored, but

generally for substantial offences, that one wonders who was left in the

Meeting. But men often confessed and were received again, and the

Meeting held its ground. In general it may be said that often in the

eighteenth century there were more cases of unchastity dealt with in a

year by the Meeting, in a population no larger than the present, than

have come to public knowledge in the past ten years in this community.

The change shows also in a reserve of speech upon these matters.

The characteristic pleasures of the community, as a whole, are few.

There is a group of women of leisure, of course, devoted to

bridge-whist, who come in the summer and do not go far from the Hotel.

Young men go hunting, and a few grown men are fond of fishing. The

typical person provides himself with no pleasures outside of his family

and home. Men and women are too busy to play, and the Quakers educated

themselves out of a playful mind.

There are a few pleasures which are native and general. One of these is

public assembly, with an entertaining speaker as a central pleasure.

Quaker Hill audiences are alert and keen hearers, and indulgent critics

of a public speaker. There are only two other forms of public

entertainment more pleasing to them. The first is a dramatic

presentation. Many of the Quakers are excellent actors, and the Irish

are quite their equals, while the other newcomers are equally

appreciative. The Christmas play in Akin Hall is a great annual event,

assembling all the people on the Hill of all classes and groups, for it

embodies very many of the appeals to characteristic pleasure. Only one

other attraction is more generally responded to; I refer to a dinner.

Something good to eat, in common with one's neighbors, in a place

hallowed by historic associations, under religious auspices--here you

have the call that brings Quaker Hill all together. On such a day there

will be none left behind.

Of all these sorts is the attraction the Quaker Hill Conference has for

the people of the neighborhood. It is a universal appeal to the capacity

for pleasure in the community. It presents famous and eloquent speakers

through the days of the week. Matters of religion, farming, morals,

literature, are discussed, by men of taste and culture; and the

closing day is Quaker Hill Day. On this day, after an assembly in the

old Oblong Meeting House, erected in 1764, at which the neighborhood has

listened to papers descriptive of the past of the Hill, all adjourn for

a generous dinner under the trees of Akin Hall, or latterly under a tent

beside the Meeting House, partaken of by four hundred people, of all

groups and classes, and followed by brisk, happy speeches by visitors

present. This, after almost two centuries of keen interest in the

question of amusements, is the last and most perfect expression of the

capacity for amusement in the community.

[Illustration: OBLONG MEETING HOUSE]

[Illustration: MEMORIAL STONE]

Of active pleasure-taking, Quaker Hill, purely considered, is incapable.

It should be said that the Roman Catholic Church in Pawling provides its

people with a yearly feast, parallel with the Conference, which was for

years held in a grove on the borders of Quaker Hill.

Traits of character which are general or even common among Quaker Hill

people are worthy of mention under the heads of regular industry,

frugality, cleanliness, temperance, chastity, honesty as to property,

and compassion.

Politically the Hill was until the year 1896 inclined to be Democratic.

For years a number of the Protestants on the Hill have been

Prohibitionists.

Primitive notions of morals survive in spite of what has been said

earlier, in isolated instances, or tend to recur in certain families.

Until twelve years ago members of certain families maintained the right

to catch fish with a net in Hammersley Lake. Over the line in

Connecticut this practice, and that of taking fish with a spear, survive

in spite of law. But this primitive method was forcibly ended by the

attempt to arrest the chief offender. He made his escape from the

officers, but has never returned, and the practice has not till this

date, 1905, been resumed on Quaker Hill.

Primitive moralities of sex appear in certain families, in which in each

generation there appears one illegitimate child, at least; as it were a

reminder of their disorderly past. The chari-vari survives among the

better class of working people, a strange, noisy outbreak for a Quaker

community, with which a newly married pair are usually serenaded.

I find also no animistic ideas, or practices; no folk-lore and no magic.

The Quaker Hill imagination has been disciplined.

The preferred attainment in this community is neither power, splendor,

pleasure, nor ceremonial purity; nor yet justice, liberty or

enlightenment; but rather, first of all, prosperity, a well-being in

which one's good fortune sheds its favors on others; secondly,

righteousness, to be enjoyed in religious complacency; and thirdly,

equality. This last is one of the few elements of a social ideal

actually realized. Even among the women of the place there is a simple

and unaffected democracy in the religious and communal societies, which

is quite unusual in such a place.

Of sacred places there are avowedly none. But the historic sense of the

community is reverent, almost religious, in its regard for the past; so

that the Oblong Meeting House, cradle of the community, and for over a

century its home and house of government, is chief in the affections of

all. In the summer of 1904 this place was marked for all time by the

placing there of a boulder of white feldspar, bearing a bronze tablet

inscribed with the important facts of the history of that spot.

Quaker Hill does not desire to expand. The type of community preferred

is the simple, small, and exclusive. In this all agree, whether they

confess it or not. No expansion will ever come by native forces or

conscious purpose.

Quaker Hill reveres leaders, not heroes; and not saints, for men have

been cherished for their leadership in dogmatic activities, rather than

for their abstract goodness or human value. The type of the social mind

that has been most esteemed is the dogmatic-emotional. Even Albert J.

Akin, whose dogma was the union of all Christians, had no patience with

any divergence in religious experience from this, his dogma.

The forms of complex activity that are chiefly cherished are, first, the

economic arts; second, religion; third, morals; and fourth, things

pertaining to costume. The institutions chiefly prized are the family

and marriage, the economic system and the cultural system, especially

the church.

Social welfare is conceived of under forms of peace, the increase and

diffusion of wealth, industry, and by a minority, culture. High morality

is most valued as an element in the social personality. Next after it is

a highly developed sociality. Social policies would be favored on the

Hill as they represented authority and individualism. Conversion is the

accepted means of modifying type.

Practical politics may be said to be foreign to Quaker Hill, for reasons

drawn from its isolation and religious offishness. An exception was in

the early part of the nineteenth century, when Daniel Akin, apparently

in consequence of mercantile position, was elected County Judge. After

him, his brother Albro was appointed to the office.

The consciousness of kind on Quaker Hill is stronger in the group than

in the community. Yet the general sense of "unity" is very strong and it

often comes into play.

The chief social bonds which unite the whole community are, first of

all, imitation, in which process it seems to me the Quakers are a

peculiarly subtle people. Second, a good-will which pervades the Hill

like a genial atmosphere. Third, kindness, which on certain occasions

draws the whole community together in unusual acts of helpfulness to

some member in need.

CHAPTER V.

PRACTICAL DIFFERENCES AND RESEMBLANCES.

The prevailing type of mind among Quaker Hill folk is the

Ideo-Emotional; for these folk are a gentle, social sort of persons,

ready of affection, imaginative and analogical in mental process, weak

and complacent in emotionality, with motor reaction rather inconstant,

and of slow response. Of these I find thirty-seven families.

The next category is that of the Dogmatic-Emotional, in which I observe

twenty-two families. These are composed of persons in whom austere and

domineering character proceeds from a dogmatic fixity of mind, and

expresses itself in the same inconstant application shown by the former

class.

A few of the more notable of the personalities produced by Quaker birth

and breeding belong, I think, in the Ideo-Motor class. I find only seven

families of that type, but the forceful character, of aggressive bent,

moderate intellect and strong but well-controlled emotion, is distinctly

present; and this class has furnished some of the most successful of the

sons of Quaker Hill.

I have known only six persons resident on the Hill in the twelve years

under study who could be described as Critically-Intellectual. Of these,

four have been bred in the larger school of the city, and only two have

lived their lives upon the Hill. Of these six, five are women.

There is, of course, only one language spoken in Quaker Hill. Indeed

only one or two persons have any other than English as their native

tongue.[35] And very few have acquired any other as a matter of culture.

The vocabulary used is limited. An intelligent observer says: "The

vocabulary of the native community is the meagerest I have ever known,

except that of the immigrant." There are, however, very few

illiterates; none, indeed, in the literal meaning of the term.

Manners on the whole are uniform for the resident population. Of course

the summer people have the conventional manners, or lack of manners, of

the city. So far as religion has shaped the manners of the old Quaker

group, they are often gentle and refined; but as often blunt and

imperious. The Irish have the best manners, I observe, and the more

transient summer people and farm-hands the worst. In both the last two

classes there is too often a pride in rudeness and vulgarity which the

native of mature years never exhibits. The Quaker and the Catholic are

equally ceremonious in inclination. The latter always desires to please.

The Quaker, when he desires to please, is capable of very fine courtesy;

but he does not always desire, and he has less insight into the essence

of a social situation.

The community has had a history, of course, in the matter of costume.

The Meeting House law made costume a matter of ethics for a century. But

to-day there is great diversity. Probably this is a sign of the

transition from the Quaker to the broader human order. But all one can

say upon costume is that there is now no dress prescribed for any

occasion. At one extreme there are a few, in 1905 only three, in 1907

only one, who wear the Quaker garb. At the other extreme are outsiders

who dress as the city tailor and milliner clothe them. And between these

there is liberty.

The dispositions again are varied. One finds the aggressiveness of five

stirring men and three capable women sufficient to give character to the

place. Many functions of the community are still vigorously upheld, yet

the number of aggressive spirits is diminishing. The instigative type is

present in three, and its processes give pleasure to all who behold. The

domineering type is present in eight members, especially in those

families which claim by right of inheritance either social or religious

leadership. And, as to others, as I quoted an observer above, "They are

an obedient people." I do not know any creative minds, much less any

class with original initiative. If there had been any such, Quaker Hill

would have produced artists, great and small, and writers, not a few.

There is a consciousness of material for creation, and in certain

families the culture which creation presupposes; but something in

Quakerism has quieted the muse and banked the fires.

As to types of character, there are forceful persons, a very few, nine

at the utmost being of this type. Austere persons, who have in the past

given to the Hill much of its character, have almost disappeared, not

more than four being within that category, among the population under

study in this part of the book.

The number of the rationally conscientious is as small as is that of the

convivial. The Meeting, which was for over a century the organ of

conscience for the community, denied to the convivial their license, and

released the conscientious from any obligation to be rational. The

Meeting has now but recently passed away, and its standards of character

speak as loudly as ever. I find three women who may be called rationally

conscientious, one a Quakeress, one a New Yorker, and one of Quaker

birth and worldly breeding. I find also three who are truly convivial in

type, one a son of Quakers, and two who are Irish Catholics; while

to these might be added two whose designation ought to be

Industrious-Convivial, hard-working men who are fond of social pleasure

as an end of life.

A few in certain households, three in number, are intellectually

aesthetic in a passive way, fond of art and books, but creating nothing.

Two artists of note have in the past twelve years come to the Hill,

bought places and made it at least a summer home.

It must not be inferred from the foregoing that there is not a wide

range of mental difference among Quaker Hill men and women. In the

matter of quickness and slowness of action this variation appears even

among the members of any one group. In the same family are two brothers,

both farmers, both tenants. One is able to farm a thousand acres more

successfully than the other can cultivate two hundred. The one is

instant in judgment, swift in action, able to compress into an hour

heavy physical labor and also the control of many other men. The other

is leisurely, indolent in movement, though a diligent man, and is as

much burdened by increase of responsibilities as the former is

stimulated. These two men are not exceptional, but typical. The extreme

of slowness is indeed represented in one man whose tortoise pace in all

matters dependent on the mind and will is oddly contrasted with his

vigor and energy of manner. His movements are a provocation of delighted

comments by his neighbors; I think partly because they are felt to be

representative of what is latent in other men, and partly because he is

surrounded by others more alert. Such men are the outcropping of a vein

of degenerate will. It is not immoral degeneracy, but its weakness is

incapacity for action of any kind, inability to see and do the specific

task. This degenerate will does not extend to traditional morals, and

does not always affect whole families. But its pervasive effects are

seen in almost all the representatives of three large families of the

old Quaker stock. Contrasted to these are some of the old stock, who

though slow of thought and barren of mental initiative, are swift of

action, sure in synthesis of a situation, and instant in performance of

precisely the requisite deed.

One finds on the Hill many examples of native administrative ability of

a high order--for a farm is as complicated a property as a railway is.

There are fully as many others who would be burdened with the cares of a

ticket-chopper.

Not a few on the Hill are like the farmer who, sent on an errand to

bring some guests from a train to a certain house, spent half an hour

after meeting the guests in conversation with them in the railway

station before mentioning his errand; and would have made it an hour had

they not inquired of him for a conveyance. Yet a neighbor of his, in the

same social group, closely related, has unusual capacity for affairs.

The instincts of the people of the Hill are not, I think, so varied.

They involuntarily respect religion, when expressed with sincerity, and

incarnated in strength of character. It must have the authority,

however, of strength, at least passive strength, to appeal to local

instinct.

[35] In 1905-7 six Swedes and Poles also have come, as laborers.

CHAPTER VI.

THE SOCIAL ORGANIZATION.

The members of the community have organized themselves into associations

for the carrying on of special forms of activity to a degree which is

worthy of record. As one might expect, the societies of most vigor are

those maintained by the women, since the men have never been able

spontaneously to organize, or to maintain, any society on the Hill.

Central to all this organization, through the period of the Mixed

Community, has been Akin Hall Association, created by one man, and

endowed by him. Under its shelter a church and library live, and a

yearly Conference is maintained for five days in the month of September.

In this chapter we will consider first the incorporated, then the

unincorporated societies.

The chief incorporated institution on Quaker Hill is Akin Hall

Association, founded in 1880 by Albert J. Akin. It was his intention to

create an institution of the broadest purpose, through which could be

carried on activities of a religious, literary, educational, benevolent

and generally helpful order. "Albert Akin endowed," said a visitor, "not

a college or a hospital, but a community!" The charter of the

Association, which was from time to time, on advice, amended, up to the

time of Mr. Akin's death in 1903, provided for the most catholic

endowment of Quaker Hill, in every possible need of its population.

The particular directions in which this endowment has been used are two.

A library and a church are in active use by the neighborhood, the former

since 1883, and the latter since 1895, of which I will speak in detail

hereafter.

Akin Hall Association is a corporation consisting of five trustees, a

self-perpetuating body, and eleven other "members." The number of

trustees was originally sixteen, but Mr. Akin early yielded to legal

advice in concentrating authority in five persons; while continuing the

remaining eleven as a quasi-public to whom the five report their doings,

and with whom they regularly confer. The annual meeting of the

Association is upon the birthday of the founder, August 14th. At that

time the trustees assemble at two p. m. for the transaction of business,

election of members and of officers; and at 3 p. m. the members' meeting

is called to order, the officers of the trustees being officers of the

whole body. Members are permitted and expected to inquire as to

activities of the Association, its funds and its work in general, and to

vote on all matters coming before the body for its action. Only no

action involving the expenditure of money, or the election of trustees,

shall be valid without the concurrence in majority opinion of a majority

of the trustees.

The chief interest of the trustees has always been the care of the

property of the Association, which includes invested funds, and the

following buildings, with about thirty acres of land: a hotel, having

rooms for two hundred guests, a stone library, a chapel, and seven

cottages. The hotel is usually rented to a "proprietor," and the duties

of the library and church are laid upon a minister, the earliest of

whom, Mr. Chas. Ryder, was called the "Agent."

The Akin Free Library, consisting of about three thousand books,

selected with uncommon wisdom by committees of ladies through about

twenty-five years, was originally established by the ladies of the Hill,

in the early eighties, through a popular fund. It has ever since been

funded by the Akin Hall Association, who have also given it quarters,

and care, in the Chapel known as Akin Hall. It will soon be moved into

the stone Library, erected in 1898, but only finished in 1906, and it is

reasonable to suppose that it will there have a wider scope and an

increasing use.

The Library has been managed primarily for the use of "the Summer

people," and the books have the excellence of their selection, as well

as the proportion of certain kinds of books, determined by the

preferences of the Summer residents. No adequate records are kept of the

books used; so that it is impossible to give statistics of the specific

utility of the library. But it occupies a real place in the community,

and is drawn upon by families from every section of the population.

The fact that it was originally assembled by popular subscription, and

only later sustained by the Akin endowment is a token of the exceptional

latent interest in literature, and the passive culture, to which tribute

has been paid in this study of the Quaker Hill population. It is fair to

say, however, that such interest has been confined to a small group of

the population, now fast disappearing.

There is a small corporation, formed for the purpose of holding and

caring for the "Old Meeting House." It is known as Oblong Meeting House,

Incorporated. To this corporation, consisting of three trustees, a

self-perpetuating body, the Yearly Meeting of Friends[36] handed over in

1902 the building and grounds known as the "Old Meeting House," at Site

28. This ancient building, erected in 1764, is probably the oldest

edifice on the Hill, and is the embodiment of the religious and

historical traditions of the community. These trustees attend to the

repair of the Meeting House, which is maintained in exactly the

condition in which it was used for over a century. No meeting of worship

is held now in this building, the "monthly meeting" having been "laid

down" in 1885. The building is, however, the center of frequent

pilgrimages during the summer, by the visitors to the Hill and boarders,

who delight in its quaint interior. It is used for occasional "sales"

for the "benefit" of some public interest. Once a year at the close of

Quaker Hill Conference, it is the place of "Quaker Hill Day" exercises,

at which addresses and papers are presented, in celebration and

commemoration of the past history of the community.

The Hill has record of few revivals. Quaker ways preclude surprises, and

revivals usually arise from new things. There was, however, during five

years, 1892-1897, a religious awakening, prolonged month after month,

for five years with undiminished force. The cause of it seems to have

been the study of the Bible in the historic method; a new mode of

awakening traditional religious interest. During that time the whole

community was keenly alive, old and young; and in certain cases a change

of life became permanent. In many young persons a definite religious

impulse was the result.

This quickened religious interest involved all the Quaker influence,

both Orthodox and Hicksite, and it was reinforced by several strong

personalities from outside the Hill, persons trained in church work in

New York and elsewhere. It crystallized in the organization of "Christ's

Church, Quaker Hill," in the Spring of 1895, which received at the

beginning adherents of all the religious groups represented on the Hill.

Within three years it had grown to a membership of sixty-five, among

whom were members or adherents of the following religious bodies,

Protestant Episcopal Church, Anglican and Roman Catholic Churches,

Quakers, Hicksite and Orthodox, Presbyterian, Baptist, Methodist

Episcopal, Congregational, Disciples and Lutheran.

This church is served by the minister employed in Akin Hall, and it has

therefore a peculiar place. Its membership is drawn from the population

resident on the Hill. Its doctrinal truths are simple, namely the

Apostles' Creed. Its ordinances are elastic, baptism being waived in the

case of those who, being trained as Quakers, do not believe in water

baptism; and by the conditions affixed to Mr. Akin's endowment, that no

denominational use should ever be made of Akin Hall, it is without

sectarian connections.

The religious services in Akin Hall have in Summer been attended since

1880 by numbers of "summer people," from Mizzen-Top Hotel and the

boarding-houses. A Sunday School was maintained from 1890 to 1905, a

Christian Endeavor Society from 1894 to 1903. Both have been

discontinued, owing to lack of members.

The church has also a diminished membership, especially since 1903,

owing in part to mere removal of population; and even more to the death

and removal from the Hill of persons of forceful, aggressive type, and

the impoverishment of the population in respect of initiative and

coherence.

The other agency carried on under the patronage of Akin Hall Association

is the Quaker Hill Conference. Founded in 1899 by Mr. Akin, entertained

by Miss Monahan, this assembly has made September of each year a focal

point in local interest. For five days of public meetings, Bible study,

addresses upon religion, social and economic topics, culminating in a

great dinner, of which four hundred partake, it is the modern successor

of the now extinct Quaker Quarterly meetings. It expended in 1907 about

$1,400, of which about half was contributed by Akin Hall Association,

and the remainder by individuals.

The groups in which the women of the Hill are associated are of great

interest. The Roman Catholic women have only their kinship associations,

and no voluntary associations, being generally in the employ of

Protestants, and having their church center away from the Hill in

Pawling village.

The King's Daughters is the largest association, and most representative

of the Hill, both in its numbers, frequency of meetings and variety of

interests; though it is not the oldest. It has a membership of forty,

and is actively devotional, charitable and benevolent. It serves also a

useful purpose in providing social meetings, bazaars, sales and other

occasions throughout the year which bring neighbors together; and uses

their assembling for the assisting of the poor, ignorant or needy.

This society, as well as the one to be mentioned next, exemplifies the

real democracy in which the women of the Hill meet and plan for common

local interests; a fine spirit and practical efficiency characterizing

their meetings, and each woman, however, humble, having a part with the

best in the general result.

The Wayside Path Association is smaller in number of members, as well as

older than the King's Daughters; indeed, it has perhaps no fixed

membership, but is an assembling of the women of the place about a small

group as a working center for a yearly duty. Its purpose is to maintain

a dirt sidewalk, over three miles in length, which follows the road

northward and southward, from the Glen to the Post Office, with

branches. Once a year the Association meets, gathers funds by a "sale"

or by subscription, hires a laborer to repair the Wayside Path; then for

a year lies dormant. In 1898 there was a general effort made to

transform this association into a general Village Improvement Society,

with diversified interests, into which men would come, but it failed,

and no such society exists.

The West Mountain Mission is an association of ladies of the Hill, who

through sales and bazaars, supplemented by gifts, contribute to the

support of a chapel of the Protestant Episcopal Church, two miles west

of Pawling. This association draws its membership from the hotel guests

and from residents in the cottages; and but little from the essential

Quaker Hill households.

The same may be said of whist clubs maintained in the summer at the

hotel and cottages.

[Illustration: ROBY OSBORN RICHARD OSBORN]

[36] The Hicksite or Unitarian body held possession of the

Meeting House in 1828, and until the above action.

CHAPTER VII.

THE SOCIAL WELFARE.

Quaker Hill is an example of the working of a religious and economic

system toward its inevitable results in social welfare. The results

consciously sought were mainly personal. They were not seeking culture

or security or equity, and not attempting to create a community, those

early Quakers; but they sought with all their heart and mind after

prosperity, individual and communal; after vitality, morality and that

self-expression which is in the form of self-sacrifice or altruism in

"the service of others." The conscious mind of the Quaker fathers of

this community was other-worldly, except in the matters of business--of

which more later. That "spiritual" state of mind was intensely

individual. All the interests it regarded were of the self, conceived as

an inner, immaterial duplicate of the body, destined for heaven after

death, and now enjoying interchanges of experience, especially of

emotion and intelligence, with the Deity, during life.

It was a mind consciously framed to serve personal development, with no

thought of public or common interests. Yet subconsciously the Quaker was

acutely aware of common interests. A Quaker frequently uses the

expression "I feel myself in unity with them." Their doctrine of the

indwelling of the divine in every man made them quick to feel common

emotion. Their group-sympathy was lively and strong. They felt the

community, though they never thought upon it. Subconsciously, though not

consciously, they were public-spirited. They acted upon a fine social

spirit, thought they taught no social gospel.

"The supreme result of efficient organization,"[37] says Professor F.

H. Giddings, "and the supreme test of efficiency is the development of

the personality of the social man. If the man himself becomes less

social, less rational, less manly; if he falls from the highest type,

which seeks self-realization through a critical intelligence and

emotional control, to one of those lower types which manifest only the

primitive virtues of power; if he becomes unsocial, the social

organization, whatever its apparent merits, is failing to achieve its

supreme object. If, on the contrary, the man is becoming ever better as

a human being, more rational, more sympathetic, with an ever broadening

consciousness of kind, then, whatever its apparent defects, the social

organization is sound and efficient." Let us consider whether Quaker

Hill has met this test. It has been well organized. It has had definite

purposes. What has been the type of welfare enjoyed as a result? What

kind of man has emerged from almost two centuries of cultivation of a

religious and economic ideal?

In economic operations the Quakers dwelt in this world. They sought a

living and they sought wealth--not for the services wealth can render in

culture and education, but to accumulate it, possess it, invest and

manage it, and to live "in plainness."

Yet they subconsciously did also seek after a prosperity that should be

general. Not closely, not in any declarations or definite teachings of

their code, but still in a real way, as a by-product of their code of

life, they acted so that none in their community should be in want. This

they did with profound wisdom--for they taught no communal doctrine--and

the details of their action toward weaker members of the neighborhood

were uncommonly shrewd and sensible. I will show later the effects of

this in the fact that the population under our study shows the absence

of defective classes in a significant degree. There are no idiots, no

defective, no criminal, no pauper classes among the Quaker Hill

population.

The mind of the community had, indeed, an active interest in liberty and

the contribution noted above (see Ch. IV. Part I) in the agitation for

the abolition of slavery in this state was an act of public spirit along

the lines of a great national experience. The fact that the meeting of

Friends in 1767 was held on Quaker Hill, which initiated effective

action against slave-holding, is much cherished on the Hill, and is

commemorated in a stone and bronze memorial at the Meeting House.

Equality of suffrage and universal suffrage are jealously believed in,

owing to the Quaker teaching as to woman's parity with man. Yet in the

school-meeting, in which women have the same right to vote that men

have, there are seldom any women present. Indeed, except for a packed

meeting once in a decade, to decide some agitated question, few women

attend school-meetings.

The size of the holdings of land on the Hill, and the curve of increase

and decrease for seventy years, are exhibited in Table II.

TABLE II.

_Land-Holdings on Quaker Hill: Acreages on which Owners are taxed._

Years 1835 1845 1865 1875 1890 1900 1906

------------------------------------------------------------------------

No. Owners 31 26 39 51 48 53 42

------------------------------------------------------------------------

Highest Acreage 610 540 445 420 540 540 540

Higher Quartile 378 260 225 225 183.5 222.5 265

Average 222 206 150.5 147.8 137.8 154 184.2

Median 187 150 131 120 104 120 155.5

Lower Quartile 80 100 59 52 43.5 57 90

Lowest Acreage 1 42 3 6 5 1 6

The above table gives in a graphic manner the tendency of wealth to

increase, on the Hill, so far as wealth is represented in land. It is to

be noted that these figures, taken from the Tax-Lists of the town of

Pawling, are not precisely accurate, especially in the lower ranges.

There is an evident inaccuracy in the reporting of the smaller places.

Yet from them the following may be inferred: First, that from the

beginning of the reports, which was about the end of the period of the

Quaker Community, there was a shrinkage in the size of the land-holdings

on the Hill; and from the beginning of the period of the Mixed Community

a rise in the general averages. The lowest of the curve is about 1890,

in the Median, the average and in each of the quartiles. Second, the

incoming of the Irish immigrants, who began to be land-holders about

1850, multiplied the number of small holdings of land.

Just what cause has operated in the years 1890-1906 to increase the size

of the holdings of land it is hard to say, unless it be the expectation

that land would have a value, which is aroused by the presence on the

Hill every summer of visitors to a number equal to the numbers of the

resident population. It is evident at the present time, when the "milk

business" has been reduced to half in the past five years, that the

farmers are holding their lands with a hope of selling.

It is worthy of remark that the tax-list of the town furnish no other

data of reliable value, or even of suggestion, being obviously

inaccurate and uneven in their reports of the values of land, and of the

holdings of personal property.

The fact that is not recorded in the above statistics is this: that

certain owners, associated in close family ties, own all the land of

greatest value. Seven family groups possess, in the names of eleven of

the above owners, all the land near the Hotel, all the land for which

any one has ever thought of charging more than fifty dollars an acre.

These eleven owners of all the land of greatest value possess probably

nine-tenths of the personal property.

Holdings of property on Quaker Hill are very unequal. The smallest owner

of real estate has an acre, and the largest about six hundred acres.

Contrasts here are sharp and permanent. The same families have possessed

certain properties for many decades, often for two centuries; and

generally Quaker Hill families do not sell till they all die or move

away.

Wealth is increasing on Quaker Hill in the slow course of years, and

probably along the lines of present growth, will increase. It is

distributed with marked inequality. The tendency, especially in central

territory, is toward increasing inequality. There is "a small group at a

high degree."

Yet the community is generally prosperous and well-to-do. There are none

poor. Indeed, the wealthy women who began to come to Mizzen-Top Hotel in

1880, looking about for some poor to assist, were obliged to go off the

Hill to the south, and lay hold of a lonely female with a curious

nervous malady but self-respecting withal, and deliberately pauperize

her. To this process, after some initial struggles, she has submitted

through these intervening years. She has now for years been pensioned by

the church in Akin Hall through the year, visited in summer by people in

carriages, has maintained an extensive begging correspondence through

the mails all winter, and has been generally despised by her neighbors.

But she has represented to interested clergymen and charity workers on

their summer vacations the fascinating and mysterious problem of

poverty.[38]

Very few indeed have been the defectives. I know of none in ten years.

The prevailing vitality of the community is high. There were living two

years ago five persons past ninety; and one of them died in his

hundredth year. Octogenarians drive the roads every day, and manage

their estates with ripe discretion and unabated interest in affairs. The

religious revival referred to (see Chapter VI) brought into the church

an active man of great wealth of ninety-five years of age.

There are no blind persons. One old man, who suffered from cataract,

lost an eye in an operation at eighty-five years of age; and refused to

submit the other eye-ball to the surgeon. There are no deaf and dumb.

People on Quaker Hill are well-born. I suppose this may be in part due

to the high morality of their fathers. I attribute it, in view of the

contrast in this respect to the contiguous population in Sherman, Conn.,

to the highly organic communal life of Quaker Hill. Connecticut people,

some of them of the same original Quaker stock, have settled on small

holdings of lands, and held them till isolation and poverty have driven

them to suicide, insanity or other miseries. Quaker Hill was from the

beginning differentiated into a healthier diversity, and it has been the

better for her people.

There are few mentally abnormal persons in the community. One may

designate three persons as unbalanced, two of them unmarried women; and

another such as probably insane, though residing at home. But even the

aged do not die first in the head. There are no idiotic persons.

The prevailing morality is high. Very few would be classified as

immoral, by the public disapproval of their conduct. Individuals have

committed theft, or an act of cruelty, or adultery, in the years

1895-1905. They do not constitute classes.

The sociality of Quaker Hill seems to the writer relatively high.

Response to a case of real need is prompt, wise and abundant; and common

action for others is heartily begun and completed. There are no

unsocialized persons; neither paupers, criminals, nor degraded, in the

community; at least no class or classes of such. There is a man who

perhaps drinks too much and too often; but even he is too far from the

saloon to attain to the dignity of neighborhood drunkard.

Quaker Hill has not been of a mind to contribute institutions or

resources to the public. Toward war hostile, toward the state always

impassive, sometimes actively disloyal in times of war, Quaker Hill has

lived a life apart.

Common school privileges are offered to all in the three school houses

at Sites 12, 43 and 101 (school districts No. 1, 3, 4) and the

advantages offered are generally studiously appropriated by the young.

In the ten years under study two families alone have been unwilling to

take full advantage of the school opportunities.

In the school at Site 43, for which alone an improved, modern building

has been erected, there was, beginning in 1893, a determined effort made

to provide a school better than the ordinary country school. By the

co-operation of certain farmers with children in school, and through

contributions of citizens of means who had no children, better teachers

were employed, at increased expense, for the space of twelve years.

During two years the school was graded, employing two teachers. But the

effort in this direction seems to have ceased with the close of the year

1905-1906. This school has had, for the years 1904-6, only one

Protestant child, in an enrollment of twenty to thirty.

The other school-districts are maintained "in the old back-country way,"

their attendance is small and no effort is made to raise the standard of

teaching.

It has been accepted for generations among the authoritative leaders on

Quaker Hill that "higher education was not good for the poor." Of this

doctrine, Albert Akin, generally progressive, was a firm believer. He

insisted, and other representatives of the leading families have done

the same, that "to offer them higher education only makes them

discontented"; "they won't work if you get them to studying--and

somebody must do the work."

It seems in strict harmony with this opinion, which I never heard

opposed on the Hill, that Quaker Hill has never until 1904 sent a young

man or woman through the college or university. Albert J. Akin, 2d, was

a member of class of 1904 of Columbia University, but he was not born on

the Hill, and never long resided there. Indeed, the town of Pawling has

not another college graduate among its sons. There have been, however, a

few who have gone to school to the grade of high school and no normal

schools. In the past ten years ten young men and women have done so. One

youth all but completed a college course in 1906. Two young women are

just completing courses as nurses.

Personality is the field in which the conscious purpose cherished on

Quaker Hill would have wrought its best efforts. But personality was

always on Quaker Hill inhibited, restrained and schooled into

mediocrity. Variation was repressed. Spontaneity was forbidden.

Ingenuous spirits were firmly and effectively directed into channels

believed to be harmless.

The result has been that mediocre people have both lived on the Hill,

and gone away from it, in voluntary exile from its beautiful scenes, but

not in exile from its spirit of plainness. No person of brilliant mind

or of uncommon talents has ever come of the Quaker Hill population.

There is not among the sons or daughters of this place one whose name is

of lasting interest to any beyond the limits of Pawling. No artist or

poet has ever ventured to express the intense feeling of the aesthetic

which pervades the place, but has always been hushed from singing,

restrained from picturing.

I think the end for which the Quaker Hill population have lived could be

called Individual-Social. They are consciously individual, and

unconsciously, inevitably social. These people have sought generation

after generation for personal salvation and personal gain. "And that,"

says a resident, "that is why the place is dying." Yet the common

interest was a logical corollary of the Quaker doctrine of God in every

man, and therefore a community was formed, a community indeed which was

no one's conscious care. In the chapter upon "The Common Mind," above,

I have showed that all the leaders of the community as a whole, save

one, have been outsiders, who came to see the integrity of the community

with eyes of "the world's people," and these leaders in communal service

have been grudgingly followed.

That one, Albert J. Akin, who founded Akin Hall Association, lived away

from Quaker Hill, in New York City, the most of the months of fifty

years, 1830-1880, and fell under the influence of outsiders.[39]

Indeed, a rare beauty characterizes these children of the old Quaker

Community; and a fine harmony blends the members of the Mixed Community

into one another. The type of country gentleman and lady was perfectly

embodied in James J. Vanderburgh, who died about 1889, in his residence

at Site 30. He was a good man, hospitable, large-minded, well read,

humane; he was sufficiently reverent to be good neighbor to the

Orthodox; and he was sufficiently wealthy to express the Quaker economic

ideal. He had the Quaker genius of thrift expressing itself in bounty.

Mrs. Zayde Akin Bancroft, resident at Site 32, who died in 1896, was an

example of the ideal Quaker Hill lady. A woman of leisure and culture,

accustomed to the possession of wealth, and enjoying it in books and

travel, she surrounded herself for several of her last years with an

atmosphere, and secured for herself enjoyment, of the highest

aspirations of the Quaker Hill economic ideal.

No one quite so much embodied that ideal as Albert J. Akin, who died in

his hundredth year, in January, 1903. His fortune, which amounted at his

death to more than two million dollars, was the culmination of the

wealth of his family, acquired since his great-great-grandfather, David

Akin, the pioneer, came to Quaker Hill about 1730. He was a far-seeing

and brilliant investor, and through his long business life, which lasted

until 1901, he followed the growth of railroads in the United States

with steady optimism, and almost unvarying profit. After the year 1880

he came to live on Quaker Hill, in the interest of his health, more

constantly than he had in the preceding fifty years. He at once

interested himself in local enterprises, and Akin Hall Association and

Mizzen-Top Hotel were at that time founded by him and others. Until his

death, twenty-three years later, he was the leading citizen and the most

interesting personality among this social population. Such was his place

and so masterful as well as constructive his influence that it was a

true expression of the feeling of all which one resident wrote at that

time to another: "The king is dead, the man on whom we unconsciously

leaned and whom none of us thought of disobeying, though only his

personality held us to allegiance, is gone from us. And I for one feel

that I have lost a dear friend."

[Illustration: ALBERT JOHN AKIN BORN 1803, DIED 1903]

These three illustrations will serve to indicate both the kind of

persons who have come of the Quaker Hill community, and one of its

tendencies. They illustrate also the spirit of the community toward its

leaders.

Personalities of the austere type, men and women of the devotional side

of Quakerism, may be cited in the cases of [40]David Irish and

[41]Richard T. Osborn. The former was the last minister of the Hicksite

Society of Friends on the Hill. His preaching covered the years of its

separate existence, for he was made a minister in 1831, three years

after the Division, and he died in 1884, at the age of ninety-two. One

year after his death the Meeting was formally "laid down," in Oblong

Meeting House, and from a place of worship it became a house of

memories.

David Irish was austere. Believing that slavery was wrong, "he made his

protest against slavery by abstaining, so far as possible, from the use

of slave-products ... made maple to take the place of cane sugar, and

used nothing but linen and woolen clothing (largely home-spun). This

abstaining he continued for himself and family until slavery was

abolished." Yet "he never felt free," continues his daughter and

biographer, "to join with anti-slavery societies outside his own,

believing that by so doing he might compromise some of his testimonies."

He welcomed in his home the fugitive slave fleeing from the South, and

"there must never be any distinction made in the family on account of

his color; he sat at the same table and was treated as an equal."

David Irish was equally opposed to war, and to capital punishment. He

wrote, "testified" and "suffered" for these principles. "In the time of

the Civil War he allowed his cattle to be sold by the tax-collector, not

feeling free to pay the direct war-tax." His biographer enumerates

further his hospitality, his fondness for books, his humor, and mentions

with a pride characteristic of the Quaker that he "was often entrusted

with the settlement of estates, showing the esteem in which his business

capacity and integrity were held by the community."

Richard T. Osborn was the Elder of the Orthodox branch of the Friends

during the same period, subsequent to the Division, as that covered by

David Irish's life. Born in 1816, he was conversant as a child with the

period of the Division. The seceding members of the Meeting met in his

father's house and barn until the Orthodox Meeting House could be

erected on the land upon which, at his marriage in 1842, he erected his

house. Richard Osborn was "the head of his family." Strong of will,

austere, convinced, he lived in the world of Robert Barclay and William

Penn, and for years never hesitated to rebuke young or old Quakers or

"world's people," whom he found violating "the principles of truth." A

summer boarder who played a violin upon his premises was silenced, and

the singing of a hymn in the Meeting House of which he was Clerk was

once sternly "testified against."

But Richard Osborn was kindly. He had a gentle and appreciative humor;

and about 1890 there come influences in the presence of neighbors to

whom he was strongly drawn, as well as the constant presence in his

house of boarders from New York; so that his later years were spent in a

mellower interest in dogma, and an ever keener interest in the history

of Quakerism and of the community in which he lived. His wife, Roby, was

a Quakeress of rare sweetness and exquisite gentleness of character.

Together this strong, dominating man and his gentle wife constituted an

influence, while they lived, which held the community together, and

disseminated their principles more successfully than if he had been

eloquent, instead of terse, and she an evangelist instead of a meek and

demure Quakeress.

These persons were conspicuous examples of the best social product of

Quaker Hill. They were not famous, nor great. Their philosophy was one

of self-repression and required them to reduce their lives and those of

other men to mediocrity. Quaker Hill taught and practiced the prevention

of pauperism--and the prevention of genius! The ideals of the place

discouraged higher education. The leading personages distinctly opposed

the offer of higher education to the young.

Therefore this community, which has been exceptionally wealthy for one

hundred and fifty years, has done nothing for general education; and has

not educated its own sons. As noted above, no person born on Quaker Hill

ever completed the courses for a degree in college or university, and

though the community has had for a century families with aesthetic and

literary tastes, no member of the community has painted a picture,

written a song, or published a book.

The personages briefly described above are named for another reason.

Their deaths, with the deaths of certain others whom they represent,

have brought to an end the period of Quaker Hill's history which I have

called "The Mixed Community." The others who with them made up this

group were Jedediah and Phoebe Irish Wanzer, Anne Hayes, Olive Toffey

Worden, and six other persons still living, of whom four are past eighty

years and two are very near one hundred years of age. This group of

persons were the center of that Mixed Community. They possessed the

actual authority which this population always has required in its

leaders. The piety, the austerity, the forcefulness, the ownership of

the land of greatest value, and even the available wealth of the

community, were so largely possessed by this group that in the years

1890-1900, in which this group was still intact, its leadership was such

as to unite the community and consolidate the whole population for

whatever interests the leaders of this group approved. Of that period it

was said: "Everybody on Quaker Hill goes to everything!"

With the death of those who have passed away in the latter part of the

period under study the power of initiative has gone. New proposals are

hushed. Variation is discouraged; the rut of custom and convention is

preferred. And a subtle stifling air of the impossibility of all active

purposes pervades social and religious and business activity on the

Hill.

Religiously speaking, attendance upon public services have decreased by

twenty per cent., while the Protestant population has only decreased

five per cent.

In business activity reference is made above to the fact that the number

of milk dairies has decreased from eighteen to nine, a decrease of fifty

per cent. At the same time the largest dairy on the Hill which in the

decade 1890-1900 "was milking one hundred cows," has for the years

1903-1907 "made milk" from only forty and fifty cows, although the owner

has more land than his predecessor.

The population which now remains on Quaker Hill contains only a few

persons of force and leadership, and they are no longer so grouped as to

command. The majority have no ability to follow unless authority be an

element in the leadership; and authority to command the whole community

has not existed since 1903. "The king is dead."

[37] Descriptive and Historical Sociology, p. 541.

[38] S. P. died 1906.

[39] An analysis of the sources of Mr. Akin's leadership,

written for the Memorial Service after his death in 1903, is of interest

here, as showing the influence of persons upon him who were not of

Quaker Hill ancestry or of Quaker breeding:

"In all the years he lived on the Hill he had to do with every movement

and was in touch with every person on the Hill. He made himself a party

to every public interest. When the building of the Hotel was suggested,

he put himself at the head of the movement, invested the most money in

it, and later obtaining entire control, deeded it to his Akin Hall

foundation. When the library enterprise was broached, which has grown

into Akin Free Library, he organized and incorporated the institution

required, endowed it generously; later reorganized it, upon legal

advice; thus accepting ideas from Admiral Worden, William B. Wheeler,

Cyrus Swan, Judge Barnard, and others of his neighbors, and contributing

his own patient and unflagging executive faculty. When it was thought

best, in 1892, to continue the church services throughout the winter

under the leadership of Mrs. Wheeler and of Miss Monahan, and the growth

of the Sunday school and permanent congregation seemed to require the

employment of a resident pastor, Mr. Akin acquiesced; at first as a

follower, but steadily and increasingly as a leader, he identified

himself more and more every year until his death, with the religious

life of Akin Hall and Christ's Church. He was a good leader, for he

confessed himself a follower in the enterprise which he was in a

position absolutely to control. He eagerly availed himself of the

suggestions of others, took a quiet and lowly place with entire dignity,

and exerted without arbitrariness a determining influence.

"When Mr. Akin was about sixty years of age, he bought a residence in

New York, and went there to live in the winters. He had as a neighbor a

Quaker preacher named Wright, who was accustomed to come to Oblong

Meeting in the course of the year. With him Mr. Akin had many

conversations on matters of duty and worship.

"He began also to attend the Oblong Meeting in the summer, though the

Sunday meetings were not at that time largely attended.

"Later when his residence was at Fifty-sixth Street he became the fast

friend and devoted admirer of Dr. John Hall, who used often to call upon

him. For years Mr. Akin was carried into Dr. Hall's Church; but after

Dr. Hall died, and even before, he had ceased from that custom.

"The growth of the church on Quaker Hill, under the leadership of Mr.

and Mrs. William B. Wheeler and Miss Margaret B. Monahan took strong

hold on Mr. Akin's heart, and exerted over no one a more vital influence

than on this old man."--Albert J. Akin--A Tribute, by Rev. Warren H.

Wilson, Quaker Hill Conference, 1903.

[40] David Irish--A Memoir, by Mrs. Phoebe T. Wanzer, Quaker

Hill Conference, 1902.

[41] Richard Osborn--A Reminiscence, by Margaret B. Monahan,

Quaker Hill Conference, 1902.

Part IV.

Appendices: Original Family and Church Records.

APPENDIX A.

A List of the Heads of Families in the Verge of our Monthly Meeting held

on the Oblong and in the Nine-Partners Circularly taken in the 3 mo.

1760. (This date should be 1761. The Monthly Meeting directed the list

to be made 4, 16, 1761.[42])

1st At New Milford

Dobson Wheeler and his Wife

Aaron Benedick and his Wife

Joseph Ferriss

Gaius Talcott

James McKenney

Lydia Norton

Anna Philips

2d At Oblong

John Bull and his Wife

Wing Kelley and his Wife

Oliver Tyron and his Wife

John Wing and his Wife

John Hoag ye 2d and Wife

Benjam Hoag and his Wife

Abner Hoag and Wife

Philip Allen and Wife

Moses Hoag and Wife

George Soule and Wife

Wm. Russell and Wife

David Hoag and Wife

Ebenezer Peaslee and Wife

Nehemiah Merritt and Wife

Nehemiah Merritt Junr. and Wife

Elijah Doty and Wife

Henry Chase and Wife

Abraham Chase and Wife

Benjam Ferriss and Wife

Timothy Dakin and Wife

Elisha Akin's Children

Reed Ferriss and Wife

Zebulon Ferriss and Wife

John Hoag, Senr. and Wife

John Hoag, Junr. and Wife

Jedidiah Wing and Wife

Josiah Akin and Wife

Stephen Hoag and Wife

James Hunt and Wife

Prince Howland and Wife

Isaac Haviland and Wife

Nathn. Birdsall and Wife

Nathn. Birdsall, Junr. and Wife

Daniel Chase and Wife

Edward Wing and Wife

Abraham Wing and Wife

Israel Howland and Wife

David Akin and Wife

Jonathan Akin and Wife

Joseph Jinnins and Wife

Robert Whitely and Wife

Nathanael Stevenson

Joseph Hoag

Abraham Thomas

Isaac Bull

Patience Akin

Desire Chase

Mary Allen, Widow

Mersey Fish

Margaret Akin

Margery Woolman

Dinah Gifford, Widow

Elizab Hunt, Widow

Abigail Gifford

Phebe Boudy

Ann Hepbern

Sarah Davis

Ann Corban

Hannah Birdsall

3dly At Nine Partners

Peter Hallock and Wife

Moses Haight and Wife

Aaron Haight and Wife

Joshua Haight and Wife

George Soule and Wife

William Palmer and Wife

Reuben Palmer and Wife

Nehemiah Reynolds and Wife

Peter Palmer and Wife

Aaron Vail and Wife

Joseph Haight and Wife

John Lapham and Wife

Jonathan Holmes and Wife

Jonathan Hoag and Wife

Israel Devil and his Wife

John Kees and Wife

Nathaniel Brown and Wife

Anthony Arnold and Wife

Caleb Norton and Wife

Micah Griffin and Wife

Jacob Haight and Wife

John Haight and Wife

Stephen Haight and Wife

Micah Palmer and Wife

Andrew White and Wife

Stephen Hicks and Wife

Daniel Tobias and Wife

Ezekiel Hoag and Wife

William Haight

Joseph Reynolds

Obadiah Griffin

Solomon Haight

Benjam White

John Hallock

David Arnold

Nathan Bull

Hannah Thorn

Hannah Tripp

Margaret Allen

Rose Barton

Sarah Collins

Bersheba Southerlin

Sarah Jacocks

Ruth Mabbit

Patience Green

4thly At Oswegoe

Samuel Dorland and Wife

Richard Smith and Wife

Joseph Smith and Wife

Samuel Hall and Wife

Allen Moore and Wife

John Thomas and Wife

Lot Tripp and Wife

Ebenezer Shearman and Wife

Joshua Sherman and Wife

Daniel Shepherd and Wife

John Thomas and Wife

Josiah Bull

Zebulon Hoxsie

Ichabod Bowerman

David Irish

Andrew Moore

Joseph Waters

Eliah Youmans

Othniel Allen

John Carman

Jesse Irish

Deborah Reed

Martha Gifford

Abigail Adams

Mary Moore

Catharine Leaven

Mary Youman

Mehetable Devil

5thly At Peach Ponds

Samuel Field and Wife

Elias Palmer and Wife

David Palmer and Wife

Samuel Coe and Wife

Stephen Field and Wife

Solomon Field and Wife

Additional names which occur in the minutes of Oblong Meeting, in the

years 1742-1780 (obviously an incomplete list of members):

Akin, Nathan Fields

Akin, James

Akin, Timothy

Birdsall, Timothy

Briggs, Zebedy

Brundige, Edward

Bunker, Annie

Chase, Johnan

Chase, Phynehas

Clement, James

Comstock, Thomas

Dakin, Preserved

Dickerson, Isaac

Dickerson, Henry

Mehitable Devil, Devill, Duvall or Deuell

Franklin, Thomas

Falyer, Abraham

Haviland, Daniel

Haviland, Benjamin

Hoag, Enoch

Hoag, Samuel

Hall, Joseph

Hunt, Josiah

Irish, Joseph

Irish, Jessee

Jenkns, Volunteer

Lancester, Aaron

Lester, Murray

Laurelson, Aaron

Mosher, Wm.

Moore, Allen

Norton, Robert

Osborn, Paul

Osborn, Isaac

Peckham, Jos.

Sherman, Joshua

Smith, Denten

Shove, Edward

Stedwell, Roger

Sweet, Elnathan

Benony Sweet

Taber, Jeremiah, married Delilah Russell

Wanzer, Moses

Wing, William

Wing, Elisabeth

Wing, Daniel

Whiteley, Pardon

Wood, Drusilla, married Israel Howland of Purchase.

[42] Correction of date is by John Cox, Jr., the Librarian of

the Yearly Meeting of the Society of Friends, 315 Rutherford Place; in

whose charge is the original.

APPENDIX B.

The following are the names of those who had accounts at the store of

Daniel Merritt, on Quaker Hill, in 1771, as the names appear in his

Ledger:

Akin, John, Esq.

Akin, David, Jr.

Akin, Thomas

Allen, Mary, George's mother

Akin, James

Akin, Josiah

Akin, Elisha

Akin, Stephen

Akin, Jonathan

Akin, Abraham

Akin, Timothy

Allen, Ephraim

Allen, Alexander

Allen, Moses

Allen, Samuel

Allen, Thomas

Allen, George

Allen, Daniel

Allen John, Elisha's son

Allen, John Taylor

Allen, Elizabeth, widow

Allen, Mary, Elisha's mother

Allen, Mary, Elisha's daughter

Allen, Elisha

Allen, Sarah, George's wife

Ashby, Anthony

Arnold, Joseph

Arle, Nath., II

Ackley, David

Arle, Rebecca

Andras, Thaddeus

Alderman, Elisha

Arnold, Nathaniel

Briggs, Edward

Briggs, Jeremiah

Briggs, William

Briggs, Henry

Briggs, Elkanah

Briggs, Phoebe, widow

Briggs, Zepheniah

Briggs, Edward, Junr.

Briggs, Jeremiah

Briggs, Thomas, Senr.

Briggs, Prince

Briggs, Thoms, Junr.

Briggs, Anthony

Briggs, John

Birdsall, Nathan

Birdsall, Nathan, Junr.

Birdsall, James

Birdsall, Thomas

Birdsall, Benjamin

Birdsall, Lemuel

Bennet, Benj., of Patent

Brownson, Libe

Bostwick, Daniel.

Boult, John, Senr.

Barnum, Timothy

Benedic, Aron

Bowdish, Nathaniel

Buck, Lydeal, Junr.

Bostwick, Daniel, Junr.

Brown, John

Bennet, Benjamin

Barnum, David

Buck, David

Betts, William

Birdsley, Johiel.

Beardsley, Josiah

Barnum, Zadoc

Burret, Daniel

Barley, Abigail

Boult, John, Junr.

Billings, Increase

Brush, Thos., Esq.

Bosworth, Nathanael

Beach, David

Bump, Stephen

Bowdy, Nathanael

Bennet, Henry

Brush, Thomas, Junr.

Beardsley, Nehemiah

Boom, Sarah

Burdick, Ephraim

Brown, Joseph

Burtch, Nathanael

Bull, Abraham

Brownell, William

Barlow, David

Bass, Thomas

Burrett, Israel

Burtch, Increase

Birchard, Jonathan

Beers, James

Brayton, Gideon

Burdick, Nathan

Brady, William

Bostwick, Ichabod

Botheford, Joel

Bowdy, Moses, Junr.

Bennet, Richard

Bush, John Newfair

Bostwick, Amos

Benson, Benj.

Bull, Isaac, Junr.

Barley, Daniel

Brownson, Peter

Bennet, Amos

Birdsall, Lemuel

Brown, Wm., schoolmaster

Burdick, Jessee

Brownin, Benj.

Benedic, Abner

Bracket, John

Bull, Thomas

Butler, Nathanael

Butler, Truelove

Buck, John.

Bacon, Wm.

Bradshaw, James H.

Beardsley, Elihu

Brownen, Wm.

Batchford, Jonathan

Batchford, Joel

Brown, Wm. (Dover)

Buck, Isaac

Buck, Lydeal

Burten, Oliver

Bump, George

Bowdy, Moses, Junr.

Barnes, James

Burteh, Jonathan

Bennet, David

Beemus, Thomas

Brownson, Sarah

Burtch, Jonathan, 2nd constable

Burtch, Isaiah

Bostwick, Robert

Burdick, Robert

Burdick, Ephraim

Bangs, John

Bruce, James

Chase, Daniel, Senr.

Chase, Daniel, Junr.

Calkin, Elijah

Close, Reuben, Senr.

Close, Reuben, Junr.

Church, Ebenezer, hat maker

Congo, Joseph

Chase, Henry

Chase, Benjamin

Corbin, Peter

Covel, Micajah

Cook, Thomas, laborer

Camp, Enos

Croch, Widow

Campbell, Archabel

Chase, Joseph

Chase, John

Chase, Nathan

Caswell, John

Clarke, Richard

Conger, Jessee

Conger, Joel

Campbell, Dunkin

Corbin, Sarah

Conger, Joel

Close, Gideon

Corbin, Thomas, Junr.

Cary, Rhoda

Chase, Benj., Junr.

Caswell, Reuben

Collins, Amos

Covel, Zacheus

Caswell, Amey

Carey, Lucy

Caswell, Robert, Senr.

Caswell, Robert, Junr.

Cary, Nathan

Cary, Rhoda

Crowfoot, Gideon

Covel, Seth

Chase, Stephen

Coller, Elisha

Calkin, David

Chase, Phinehas, Junr.

Curtis, John

Cook, Abial

Chamberlin, John

Chase, Elizabeth, widow

Cummins, Isaac

Calkin, John Doet, doctor

Canfield, Zarobabel

Crouch, William

Churchel, Joseph

Collins, Caleb

Calkin, Simon

Calkin, Nathaniel

Cary, Lemuel

Corbin, Thomas, Senr.

Corbin, Sarah, widow

Cummins, John

Caswell, Robert

Crane, Daniel

Caswell, Nathan

Coon, Matthew

Chase, Abner

Cummins, John, Ten Mile Hills

Calkin, James

Dakin, Thomas

Deaveal, Joseph

Dakin, Ruth

Dakin, Timothy

Dakin, Preserved

Dakin, Wooster

Dakin, Mercy

Dakin, Simon

Deaveal, Phillip

Deaveal, George

Deaveal, Hannah

Deaveal, Benj., Junr.

Deavil, Jonathan

Deaveal, Abigail

Deaveal, Michael

Deaveal, Benj., Senr.

Deaveal, John

Deaveal, Abraham

Doty, Elijah

Dunk, Thomas

Darling, Ebenezer, Junr.

Dutton, Joel

Dowglass, Thomas, Senr.

Dowglass, Thomas, Junr.

Dowglass, Jonathan

Daviss, Paul

Dowgleess, Dominy

Daviss, Henry

Daviss, Deliverance

Daviss, Wm.

Daviss, Benjamin

Deen, Samuel

Drinkwater, George

Dolph, Edward

Dwalfe, Ezra

Dubois, Matthew

Evens, John

Elliott, David, Senr.

Elliott, David, Newfairfield

Elliott, Benj., Senr.

Elliott, Benj., Junr.

Elliott, John

Elliott, David, Junr.

Elliott, Jonathan

Elliott, Daniel

Edwards, Talmage

Eastman, Joseph

Eastman, Benjamin

Eastman, Azariah

Eastman, Azariah

Eldeston, Joseph

Eastman, Hezekiah

Evens, Thomas

Eady, Joshua

Ellwell, Sam. Sen

Eldridge, Elisha

Ferriss, Benj., Senr.

Ferriss, Benj., Junr.

Ferriss, Benj., 3rd

Ferriss, Zebulon

Ferriss, Joseph, Junr.

Ferriss, Matthew

Ferriss, Zachariah

Ferriss, Zebulon

Ferriss, Gilbert

Ferriss, Reed

Ferriss, David

Field, John

Field, Samuel

Finch, Reed

Finch, Ebenezer

Flint, Asa

Franklin, Walter

Franklin, John

Fisher, Nathaniel

Foster, Josiah

Fuller, Jonathan

Fairchild, Eleazer

Fairchild, Alexander

Giddings, Joseph

Giddings, Jonathan

Giddings, Zebulon

Gregory, Samuel

Gregory, Ralph

Gregory, Rivevias

Gregory, Jeremiah

Graves, Jedediah

Graves, Russell

Gifford, Benj., Senr.

Gifford, Benj., Junr.

Gifford, Gideon

Gifford, Joseph

Gaylord, Ebenezer

Gaylord, Benjamin

Gaylard, William

Gaylard, Aaron

Gaylard, Phebe

Griffin, Phillip

Gillet, Hezekiah

Gourham, Ichabod

Garlick, Reed

Gray, William

Garrett, Thomas

Green, David

Halaway, John

Halaway, William

Howland, Azariah

Howland, William

Howland, Israel

Howland, Prince

Howland, Nathaniel

Howland, Sarah

Howland, Charles

Howland, Cook

Howland, Nathaniel, Junr.

Howland, Peleg

Howland, Samuel

Howland, John

Howland, Silvey

Howland, Anne

Hunt, William

Hunt, Samuel, farmer

Hunt, Stephen

Hunt, Elizabeth

Hunt, Abel

Hunt, Daniel, Junr.

Hunt, Timothy

Hunt, Daniel, Senr.

Hall, James

Hall, Lewis

Hitchcock, John

Herrington, Moses

Hatch, Maltier

Hatch, Benj.

Holister, Nathaniel

Holister, Abel

Holister, Jonathan

Howard, Edward

Howard, Edward, Junr.

Howard, Stephen

Howard, John

Hoag, Lydia, Benj. daughter

Hoag, Amos

Hoag, David, Junr., carter

Hoag, Abner, 2

Hoag, Samuel

Hoag, John, merchant

Hoag, Abner, 1

Hoag, William, carter

Hoag, Timothy

Hoag, Elijah

Hoag, Abigail

Hoag, Stephen

Hoag, Joseph

Hoag, John, merchant

Hoag, John, 1st

Hoag, John, 2nd

Hoag, John, 5th

Hoag, Ruth S., daughter

Hoag, Enoch

Hoag, Peter

Hoag, Elisha

Hoag, Sarah N., Benj. daughter

Hoag, Ebenezer

Hoag, Abbigail

Hoag, Wm., Joseph's son

Hoag, David, Senr.

Hoag, John, D. son

Hoag, Daniel

Hoag, Paul

Hoag, Tabithy

Hammond, Jonathan

Hammond, William

Hammond, Samuel

Hammond, Jonathan, Junr.

Hammond, Benj., cooper

Hammond, Mary

Hammond, Elizabeth

Happern, Anne

Happern, George

Hubbell, Gaylard

Hubbell, Dennis

Hubbell, Shadrick

Hubbell, John

Hubbell, Ephraim

Hubbell, Eleazer

Hubbell, Gideon

Holdridge, Thomas

Hungerford, Josiah

Hungerford, Thomas

Hungerford, Samuel

Hungerford, Miriam

Hurd, David, tailor

Hurd, George, doctor

Hurd, William

Howard, Ruth

Hill, Anne

Hill, George

Hill, Henry

Hill, John

Hill, Stephen

Haviland, Dan

Hill, Caleb, carter

Haviland, Isaac

Haviland, Susannah

Haviland, Solomon

Haviland, Mary

Haviland, Joseph

Haviland, John

Haviland, Stephen

Haviland, James

Holaway, Joseph

Haviland, Roger

Haviland, Benj.

Haviland, Jacob

Hull, Daniel

Hains, Solomon

Hadden, Bartholemew

Hendrick, John

Haws, Edmund

Hilks, Edmund

Holmes, Thadford

Hollister, Joseph

Halms, Thadford

Hart, Lydia

Hatfield, Barns

Hicks, John

Hicks, Benjamin

Hawley, Isaac

Hillerd, Nathan

Handy, Jude

Irish, Joseph, farmer

Irish, Isaac

Irish, John

Irish, Jedediah, Senr.

Irish, Jedediah, Junr.

Ingersol, Daniel

Ingersoll, Josiah

Jewett, Jedediah

Jewit, Aaron

Jewit, Isaac

Johnson, John

Johnson, Sabin

Jeffers, Robert

John, June, Jr.

Joyce, John

Kelly, Wing

Keeler, Ezra, carter

Kaysson, James, wheelwright

Kane, John, merchant

Ketcham, Elihu

Kent, Seth

Knapp, Moses

Knapp, Moses

Lake, Thomas

Lake, Judah

Lake, Thomas, Junr.

Loveless, Joseph

Lee, John

Lee, Asahel

Lee, John, Jr.

Leach, Ebenezer

Leach, Ephraim

Leach, John

Leach, James

Leach, Ichabod

Leach, Miriam

Lee, Catherine

Leach, Simeon

Leach, Amos

Leonard, Moses

Leonard, Isaac

Leonard, David

Luddington, Henry

Langdon, John

Lester, Murray

Lewis, Sam.

Lamphire, Jessee

Lamphire, Elisha

Lamphere, John

Lowrey, John

Lancaster, Aaron

Lum, Samuel

Lacey, Seth

Loveless, Joseph

Martin, Aggrippa

Martin, Ephraim

Marten, Manasah

Martin, James

Mosher, Benj.

Mosher, Daniel

Mosher, Lavinia

Mosher, Jonathan

Mosher, Hannah

Mosher, Mary

Millerd, Phebe

Millerd, Joshua

Millerd, Joshua

Millerd, Jonathan

Millerd, John Phillips

Millerd, Robert, Jr.

Millerd, Jacob

Menzies, Thomas

Morgan, Joseph

Menzies, Alexander

Menzies, Thomas

Morgan, Consider

Miles, Sam.

Marsh, John

Marsh, Elihu

Marsh, Eunice

Morison, Malcum

Marsh, Samuel

Munroe, Sam., Jr

Munroe, Nathan

Mead, Daniel, Jr.

Mead, Jessee

Man, Sam.

Man, Dependence

Merritt, Nehemiah, Jr.

Millerd, Benajah

Munroe, Daniel

Morehouse, John

Mead, Daniel, Senr.

Malary, Caleb

McHerty, Mancey

Marsey, Ebenezer

Milk, Job

McMan, Cornelius

Noble, Asahel

Northrop, Amos

Northrop, Abraham

Northrop, Salmon

Northrop, Amos, Jr.

Northrop, Johannah

Northrop, Moses

Northrop, Thomas

Northrop, David

Noble, Zadoc

Noble, Thaddeus

Noble, Stephen

Noble, Morgan

Noble, David

Noble, Gideon

Negro, Sip, slave

Negro, Tone, slave

Negro, Kajah, slave

Negro, Jethro, slave

Nicholas, Rowland

Nicholas, John

Nicherson, Seth

Nickerson, Seth, Jr.

Norton, Rowland

Norton, Lydia

Neerings, John

Odle, Daniel

Osborn, Jonathan, Senr.

Osborn, Paul, potter

Osborn, Isaac

Osborn, Jonathan, Jr.

Osborn, Amos, potter

Osborn, Aaron

Osborn, Stephen

Price, John

Peasely, Ebenezer

Picket, Benjamin

Pickett, Ebenezer

Peasely, John

Peasely, Isaac

Potter, James

Potter, William

Potter, Judah

Pepper, Stephen

Parce, Jonathan

Perce, Wm.

Pepper, John, Jr.

Pepper, John

Page, Jonathan, Senr.

Page, John

Page, William

Page, Lydia

Page, Sarah

Prindle, Aaron

Prindle, David

Prindle, John

Prindle, Gideon

Prince, Job

Parks, Whiten

Parks, Richard

Pendegrass, William

Perry, Sam.

Perry, Rowland

Prindle, Dan, Jr.

Peasely, John

Prindle, Samuel

Pourham, John

Perry, John

Perry, George

Parks, Daniel

Penfield, Peter

Platt, Samuel

Penny, Ammial

Phillips, Samuel

Patterson, James

Patterson, Andrew

Penny, William

Phillips, Mifford, Jr.

Pennen, Wright

Patterson, Alexander

Palmer, Phinehas

Putnicholos, Nathan

Porter, Joshua

Phelps, Barney

Phelps, William

Peek, Phinehas

Peek, Samuel

Prosper, Ichabod

Palmeter, Silvenus

Pearce, Nathan, Esq.

Precinct by Andrew Morehouse

Quinby, Ephraim

Russell, Elihu

Russell, William

Russell, Margaret

Russell, Samuel

Russell, Elizabeth

Ross, Zebulon

Ross, Daniel

Ross, Zebulon, Jr.

Ross, Matthias

Ross, Hugh

Richardson, William

Rennolds, Jeremiah

Ruggals, Lois

Ruggals, Joseph

Rundle, Joseph, Senr.

Stephens, Thomas

Stevens, Benj.

Stephens, Joseph

Shaw, Phallice

Shaw, Joseph

Shaw, Benannuel, farmer

Shaw, Benj.

Stewart, Lemuel

Stewart, James, Jr.

Stewart, James, Senr.

Stewart, Alexander

Stewart, Alexander, 2nd

Stewart, Samuel

Stewart, Nathaniel

Sweet, Ezekiel

Sweet, Charles

Sweet, Benedic

Scribner, Abel

Scribner, Abraham

Springer, Richard

Springer, John

Scribner, Zadoc

Springer, Elizabeth

Sherwood, Daniel

Stephens, William

Sherwood, Nathan

Stevens, William, Jr., carter

Stillson, Nathan

Stillson, Enoch

Stillson, Moses

Stillson, John

Smith, Mary

Smith, John

Smith, Daniel

Sprague, John

Stevens, Peter

Smith, Richard

Soule, George

Soule, Nathan, Jr.

Soule, John

Soule, Elizabeth

Soule, Nathan

Soule, Joseph

Shearman, Benj., farmer

Shearman, Jabez

Shearman, Justin

Shearman, Mary W.

Shearman, Job

Shearman, Joshua

Stephenson, Nathaniel

Stephenson, Nathaniel, Jr.

Shelden, Isaac

Shelden, George

Shelden, John

Shelden, Joseph

Shelden, Gideon

Shelden, Benj.

Sheldon, Thomas

Sheldon, Potter

Sheldon, Sarah

Seelye, Nathaniel

Seelye, Benj., Senr.

Seelye, Ebenezer

Seelye, Eleanor

Seelye, Abel

Seelye, Bradley

Seelye, Elizabeth

Spaulden, Nathan

Spalden, Samuel

Spaulding, Abijah

Sill, Elijah

Starke, William

Shannon, George

Slocum, Abraham

Sill, Uriah

Slocum, Elizabeth

Sill, & Bangs

Slocum, Benj.

Stephenson, James

Shove, Edward

Sturdevant, Jonathan

Sturdevant, Nathan

Sturdevant, John

Sturdevant Esther

Smith, Noah

Smith, Gaius

Starke, James

Starke, Christopher, Jr.

Slone, Sam.

Salsbury, Sarah

Salmon, Hannah

Storker, Seth

Seamen, Stephen

Stedwell, James

Stedwell, Gilbert

Salmon, John

Sweet, Benedic

Sabin, Jeremiah, blacksmith

Seaman, Moses

Stone, Eathael

Starke, Aaron

Shed, Martha

Sabin, Jeremiah, Senr.

Shapparoon, Peter

Stone, Ebenezer

Thomas, John

Thomas, Benj.

Thomas, Abraham

Thomas, Lewis

Tripp, John

Tripp, Experience

Tallcott, Gaius

Tripp, Lott

Towner, Dan

Towner, David

Towner, Lois

Towner, Sam, Senr.

Towner, Mary

Towner, Zacheus

Thatcher, Partridge

Taber, Job

Taber, Hannah

Taber, Thomas, Esq.

Tuttle, Ebenezer

Truman, Jonathan

Tryon, James

Tryon, Asahel

Trowbridge, Seth

Trowbridge, Billey

Trowbridge, Caleb

Towner, Sam, Jr.

Trim, Moses

Thornton, John

Tayler, Nathaniel

Tyler, Bezaleel

Tryon, Elisabeth

Ter Boss, Daniel

Toffey, John, hat maker

Terry, Peter

Vaughn, William

Vaughn, Joseph, weaver

Vaughn, Benjamin

Veal, Michael

Wing, Elisabeth

Wing, Elihu

Wing, Thomas

Wing, Gershom

Wing, Edward

Wing, Elisha

Wing, John

Wing, William

Wing, Abram Thomas

Wing, Prince

Wing, Russell

Wing, Daniel

Willcox, Louis, laborer

Willcox, Thomas

Willcox, Eunice

Willcox, Joshua

Willcox, Stephen

Willcox, Rebecca

Willcox, Rebecca

Willcox, Jeffrey

Willcox, Handy

Willcox, Isaac

West, Mary

West, Elijah

West, Delight

West, Aaron

West, Clement

West, Sarah, Clement's wife

West, Benajah

Welch, Paul

Willcox, Mary

Willcox, Antras

Willcox, Sarah

Willcox, Amos

Wheeler, Enoch

Wheeler, Joseph

Wheeler, Samuel

Wright, Samuel

Wright, Kent

Wright, Dennis

Wright, Deborah

Wright, Mary

Wright, Uriah

Wright, Abigail

Wright, Samuel, Jr.

Weed, Jacob

Weed, Judah

Wanzar, Moses

Wanzar, Abraham

Wanzar, Anthony

Wanzar, Abigail

Wanzar, Abraham, Jr.

Wanzer, Chester

Wanzer, Darkis

Wanzer, Elizabeth

Warner, Lemuel

Warner, Oliver

Warner, Orange

Wood, Wilber

Wickham, David

Wickham, Phebe

Wilkinson, Ebenezer

Wickham, Gideon

Whitely, Robert

Wickham, John, weaver

Woodward, Jonathan

Whitely, Martha

Weed, Jacob

Woodard, Joseph

Woodard, John

Woodard, Elisabeth

Woodard, Ephraim

Williams, Daviss

Wallace, Nathaniel

Walsworth, William

Wade, Jonathan

Wallups, Jonathan

Wheeler, Hezekiah

Washburn, Joseph

Woolman, Hannah

Waldo, Jonathan

Welch, John

Wilkerson, Robert

Williams, Marke

Willmut, Lemuel

Yates, Paul

APPENDIX C.

PACKAGE OF DEEDS OF OBLONG M. M. PROPERTIES.

Discovered 1906 by WILLIAM RYDER, of Brewster, N. Y.

DEED.

Zebulon Ferriss, of Oblong, to Benjamin Ferriss, David Akin, Ebenezer

Peaslee, David Hoag, Joseph Irish, Nehemiah Merritt and Abraham Wing,

all of Beekman's Precinct, Dutchess County, 5280 square feet, being 132

feet frontage on north side of road, and 40 feet deep, east of Zebulon

Ferriss' acre lot. Consideration four (4) pounds. Dated, 4.16.1764.

"Recorded in the First Book of Friends' Records for Dutchess County in

the Province of New York, the 24th of ye 4th Mo. 1764, in Folio 89, 90."

DEED.

William Russell of Oblong, to same grantees, 40 square rods, being 5

rods frontage on north side of road, opposite Friends' old meeting

house, and 8 rods deep. Consideration 8 pounds. (These two deeds seem to

conflict as to direction and area.)

Recorded 4.24.1764 in same volume, page 87 and 88.

WARRANTY DEED.

Joseph Ferriss and Nathan Gaylor, both of Town of New Milford,

Litchfield Co., Conn., to Dobson Wheeler, and Gaius Talcott of same

town, Benjamin Ferriss, David Akins, Henry Chase, Timothy Dakins, George

Soule, Abraham Wing, Reed Ferriss and Zebulon Ferriss, of York

Government, land in New Milford "in the Common Field, by the side of the

Great River at the south end of the Indian Field lots, a top of the hill

East of the road, as goes to Danbury. The Meeting House of the People

called Quakers' Stands, on the said land. We had it of Benjamin Ferriss

and David Noble the quantity to be seen on the records and it all the

Land we are possessed of on the East Side of that Road bounded North and

West on the road that goes to Danbury, East on the River." Dated July

6th, 1762.

CONSIDERATION RECEIVED.

Acknowledged before John Hitchcock, J. P. Recorded July 7, 1762, in New

Milford, 9th Book of Records, page 667.

DEED.

Nicholas Wanzer of New Fairfield, Fairfield Co., Conn., to "the society

of people called Quakers," one acre in New Milford, with Meeting House,

etc. thereon. Consideration 2 pounds, 10 shillings. Dated 11.21.1788.

Recorded in New Milford, 16th Book of Records, page 484. This does not

seem to be the property described in above deed of Joseph Ferriss, this

being on the "west side of the Grate Rode that goes north and south

through the plain."

Daniel Haviland of Southeast precinct, Dutchess County, to Joseph Irish,

Edward Shove, Reed Ferriss and Wing Kelley, of Pawling's precinct and

Elnathan Sweet and Joseph Lancaster, of Beekman's precinct and Benjamin

Ferriss of New Milford, Conn., for the people called "Quakers," one acre

and 70 rods, in South East precinct. Consideration, love of the Society.

Dated 8.12.1782. Not recorded.

DEED.

Roger Haviland, of New Fairfield, Conn., to same grantees, one acre and

30 rods in South East precinct. Consideration, love of the Society.

Dated 8.12.1782. Not recorded. This would seem to join the property

given by Daniel Haviland.

DEED.

John Hoag, of Pawling's precinct, to Nathan Soule, Edward Shove and

Thomas Haight, of Pawling's, 42 rods, on East Side of the highway in

north end of Lot 38 of the Oblong. Consideration, love of the Society.

Dated, 2.12.1784. Recorded in Oblong M. M. minutes for 2nd month, 1784.

DEED.

Isaiah Hoag, of Pawling's precinct to Nathan Soule, Edward Shove, Abner

Hoag, Thomas Haight, Azariah Howland and Isaac Osborn, of Pawling's

precinct, 1-1/2 acres in Pawling's precinct, for pasturing Friends'

horses, etc. Consideration 10 pounds. Dated 7.30.1786. Not recorded.

(Branch Meeting House.)

DEED.

Daniel Wing, of Pawling's precinct, to same grantees as above, 45 rods,

for building a meeting house, etc. Consideration 5 pounds. Dated

9.18.1786. Not recorded. (Branch Meeting House.)

DEED.

Abner Hoag of Town of Dover, Dutchess Co., to M. M. of Oblong, 27 rods,

adjoining the meeting house lot, "now called Branch Meeting."

Consideration $7.50. Dated 5.21.1811. Not recorded.

List of Deeds belonging to Oblong M. M. 5th Mo., 1788.

VITA.

The author of this dissertation was born May 1, 1867. He received from

Oberlin College the degree of A. B. in 1890, and that of A. M. in 1894.

He graduated from Union Theological Seminary in 1894, and has since

served as an active pastor at Quaker Hill and in Brooklyn, New York.

While in the Seminary and also during the years 1903-1905 he was a

graduate student in Columbia University, having especial interest in the

lectures of Professor Franklin H. Giddings; to whom as to his associates

on the Faculty of Political Science, he owes a debt of gratitude for a

conception of the common life of men on the earth.