Introduction

The exhibition Practicing Equality, Quakers in Queens is a historical account—not a religious history—of Quakers in Queens. The Society of Religious Friends, more commonly termed Quakers, exerted an enormous influence upon the ideals which were the basis of the establishment of the United States of America. These ideals have often been treated as cant, to be marched out on national holidays but ignored in practice. They are “too unworldly”, they ignore the “nasty world of reality”—so their critics have claimed from the mid-seventeenth century until the present.

Queens was the first place in colonial America where Quakers were accepted—and contested. Quakers put their principles into action and were persecuted –by fines, banishment, torture and death. A look at their itinerary from its beginning in 1657 until the present relates a narrative not only of their history but also that of the United States.

Quakers are the conscience of the republic of the United States.

They are opposed to social, political and economic hierarchies. These views derive from their principles of simplicity, peace, integrity, community, equality and stewardship. Equality is the most contentious principle. Some view it as an end, others as a means. Queens Quakers to a greater and lesser extent viewed it as a means over the last three and one-half centuries. This exhibition relates the journey which has been marked by an audacious and frequently irregular path to equality via the means of practicing equality. Seventeenth, Eighteenth and Nineteenth Century Quakerism

The Quaker movement arose in 17th century England during that nation’s political and social revolutions. At the same time, Quaker missionaries were proselytizing to English settlers in the western section of Long Island which was ruled by the Dutch West India Company. Commencing in 1664, under the jurisdiction of England, this territory would comprise Queens County. From its beginnings Quakerism was viewed by established authorities as subversive because its religious tenets of equality implied to many people the notion of social equality—i.e. the elimination of hierarchies in property, family organization and among people: male and female, European and African, European and Native American.

The “worldly” consequences and modes of expression of a rigorously practiced religion of equality varied over time in Queens. Their manifestations were largely a result of historical context. Quakers were outlawed and persecuted in seventeenth century Queens and their claims for many forms of equality were vociferous and far- ranging.

Flushing Oaks- where George Fox spoke in 1672 Having achieved a legal status in the eighteenth century, Quakers in Queens were nonetheless treated with suspicion and barely tolerated. The spectrum of egalitarian conduct practiced by Quakers varied enormously in this century—some were significant slave owners and slave traders and amassed fortunes while others were humble laborers and professors of fair treatment of slaves, indigenous peoples and women.

In the nineteenth century a major schism appeared among Quakers—its home was Queens County. One group was led by Samuel Parsons of Flushing and the other by Elias Hicks of Jericho. (Until 1898 present-day Nassau County was part of Queens County). The split was bitter. Many Quakers turned to other faiths. This major schism fueled further fragmentation among those who remained Quakers. The issue of equality receded in importance for many Quakers.

In the first room of the exhibition are exhibited the egalitarian and inegalitarian actions of the Quakers of Queens during these centuries. Sometimes the concept of equality was conceived and practiced quite broadly; at other times, quite narrowly.

Letter to Abraham Bell from Maris B.Pierce of the Seneca Nation in which Pierce discusses their joint effort to save the Seneca’s from being removed from their land in Geneesee, New York.

Parish Hall, Swathmore College construction funded by Samuel Willets - Queens Quaker. Quaker Origins

The Society of Religious Friends (commonly called Quakers) originated in 17th Century England during a period of sharp social, political, religious and economic conflict. These conflicts ultimately produced two civil wars, one revolution, one Commonwealth, one Protectorate and one Monarchical restoration (1660).

During the first decade of conflict (1640-1650) radicalism was the dominant ideology. True Levelers advocated communism, Levelers espoused social leveling and Seekers believed “all were taught of God and had no need of a man in black clothes to teach them.”

In the 1650s, the Quakers arose out of this milieu. By 1650 True Levelers, Levelers and Seekers had been defeated and had disbanded. Many became Quakers. Throughout the 1650s Quakers tried to radically change English society but they too were defeated. However, they did not disband. In spite of being an illegal sect Quakers grew in numbers because their message addressed the spiritual and material wants of the common people of England. In a phrase, Quakers advocated and practiced equality.

George Fox and Margaret Fell Perhaps the three most influential early Quakers were Edward Burrough, James Nayler and George Fox.

Edward Burrough was born in 1634. He became a Quaker in 1652. Burrough and Francis Howgil were the first two Quaker missionaries to London. He was outspoken about social inequality: " all earthly lordship and tyranny and oppression by which creatures have been exalted and set up one above another, trampling under foot and despising the poor.” Many of Burrough's contemporaries considered him the most articulate and radical Quaker leader. Burrough died in 1662, in Newgate Jail in London.

James Nayler was born in 1617 and died in 1660. He was termed “the head Quaker in England” by the pamphleteer Thomas Collier in 1657. Naylor was the author of the first Quaker book published (1653)—Spiritual Wickedness. Persecutors and opponents of Quakers variously called Nayler “the most important of all Quakers”, “a most eminent ringleader and head of that faction”, “the great Quaker of England”. The observation was made at his trial in Parliament “Cut off this fellow and you will destroy the sect.” They cited the danger of the stirring effect which his words had upon common people “Covetous and cruel oppressors, you grind the face of the poor and when you have got great estates, you say God hath given you them; you are set up above them who are made poor by you.”

George Fox is generally considered the founder of the Quaker movement. He was born in 1624 and died in 1691. Fox also opposed social inequality. In his preaching and writing he repeatedly stated: “God hath made all of one mold and one blood to dwell upon the face of the earth and a rich man is the greatest thief.” Early Quakers in Queens

The first Quakers in Queens arrived as missionaries in 1657. Three have been documented: Robert Hodgson, Richard Doudney and Sarah Gibbons.

Doudney stayed briefly and moved on to Boston where he was imprisoned. Sarah Gibbons stay in Queens was short and she quickly travelled on to Rhode Island where she drowned in 1659. Only Hodgson remained. His effect upon the English towns of Queens was profound. Even when making allowances for a significant amount of hyperbole and fear-mongering in the assertions of the established English and Dutch clergy that there were extraordinary numbers of conversions to Quakerism—these claims were probably substantially true. And Hodgson was the tireless preacher who accomplished them—especially in Jamaica, Flushing and Hempstead.

Entire families—Tiltons, Townsends, Farringtons, Thornes and Feakes—became Quakers and were persecuted by magistrates and clergy. “Goody” Tilton was accused of being a sorceress beguiling youth and turning them into Quakers. Her husband John was imprisoned. In Jamaica, Henry Townsend and his two brothers were fined and imprisoned. Members of the Farrington, Thorne and Feake families met similar fates as did John Bowne, husband of Hannah Feake.

A page of the Flushing Remonstrance

The spread of Quakerism in Queens was accelerated in 1672 when George Fox came to its towns and preached. It also was splintered into factions: Fox’s Book of Advice and Discipline was confronted by a more radical, libertarian and egalitarian body of ideas which were derided as being those of Ranterism.

Ranter was a term of derision and predates Quakerism. In fact, many opponents of Quakers considered them to be Ranters. Ranters were notorious for their purported outrageous behavior. They flourished in England between 1649 and 1652—just when Quakerism began. However the historian Christopher Hill states that while Edward Garland, an English minister, spoke for many non-Quakers when he said of Richard Coppin, a Ranter leader, “a more dangerous wolf and heretic was not in the church from the days of the Apostles” was more due to the fact that Coppin’s heresies “included treating all the Scriptures as an allegory, preaching universal salvation and—perhaps worse—exposing and saying ‘the practice of magistrates and ministers, . . . how they uphold one another, to serve not the Lord but themselves’” and not a result of Coppin’s purported immorality.

Universal salvation and the denunciation of a social hierarchy— magistrates and ministers—continued the practice of equality among some Quakers in Queens. However when the Act of Toleration was enacted in England in 1689—in consequence of that nation’s “Glorious Revolution”—and implemented at home and in the colonies, a diminution of egalitarian practice among Quakers was an accompaniment of to its newly granted “freedom of worship”. Quaker Practices and Non-Practices of Equality in Eighteenth Century Queens

Under the British Toleration Act of 1689 it was no longer illegal to be a Quaker. However early in eighteenth century Queens, the established church and magistrates were still able to persecute, prosecute and punish Quakers. Two former Quakers, George Keith and William Bradford, provided a joint deposition in November, 1702, attesting to the fact that they attended a Quaker meeting at the home of Nathaniel Pearsal in Hempstead, Long Island and heard Samuel Bownas blaspheme the Church of England.

Since one deposition was insufficient to cause the arrest of Bownas, Keith and Bradford coerced Richard Smith to depose that he also heard a “Samuel Bowne” blaspheme the Church of England at another Quaker meeting in Queens. The Justices of the Peace for Queens County were Joseph Smith and Edward Burrows. They delivered the depositions to the High Sheriff of Queens, Thomas Cardall. The latter arrested Bownas in Flushing at the Quaker Meeting House. Since no jury could be found which would convict nor exonerate Bownas he remained imprisoned for nearly two years while new trials with new juries with new accusations were initiated against him.

Account Book of

James Parson’s & Co. 1787

The advice of a man named Thomas Hicks to remain in Queens rather than be transferred to England was sound advice. It wore down the magistracy and Bownas was finally released. Hicks explained that the Governor of New York, Lord Cornbury, abhorred Quakers but the Queens populace who served on juries were extremely divided in their views of them. Thus Quakers were tolerated . . . but just barely.

As the century progressed the social position of Quakers in Queens improved considerably. Many were successful financially—especially from their endeavors in commerce and agriculture. With comfort came complacency. In 1756 the noted Quaker preacher, John Woolman, travelled to Queens and visited Whitestone, Flushing and Newtown. He stated that:

My mind was deeply engaged in this visit, both in public and private; and at several places where I was, on observing that they had slaves, I found myself under a necessity to labor with them on that subject; expressing, as way opened, the inconsistency of that practice with the purity of the Christian religion and the ill effects of it manifested among us [Quakers] . . . Though trusting in things useful is an honest employ yet through the corruption of the times a great number of superfluities are bought and sold—as every degree of living hath some connection with evil—to stand separate from every wrong way is a means of help to the meek.

Later in the century the Quaker preacher Elias Hicks provided in his journal entries which reflected the place and condition of Quakers in Queens:

I was born on the 19th day of the 3rd month, 1748, in the township of Hempstead, in Queens County, on Long Island . . . My father was a grandson of Thomas Hicks, of whom our worthy friend Samuel Bownas made honorable mention in his journal.

A war, with all its cruel and destructive effects, having raged for several years between the British Colonies in North America and the mother country, Friends, as well as others, were exposed to many severe trials and sufferings; het, in the colony of New-York, Friends, who stood faithful to their principles, and did not meddle in the controversy, had, after a short period at first considerable favor allowed them. The yearly meeting was held steadily, during the war on Long Island, where the king’s party had the rule, yet Friends from the Main where the American army ruled, had free passage through both armies to attend it, and any other meetings they were desirous of attending, except in a few instances. This was a favor which the parties would not grant to their best friends, who were of a war-like disposition; which shows what great advantages would resound to mankind, were they all of the pacific spirit. I passed myself through the lines of both armies six times during the war without molestation, both parties generally receiving me with agreeableness and civility.

In June, 1784 we attended two meetings, one at Jamaica and the other at a place called the Fresh Meadows, near Flushing. Although the people were too generally at ease, and in an unconcerned state, with regard to their religious improvement, yet through the interposition of divine goodness and mercy, some hearts were tendered by the convicting power of truth, and ourselves comforted in the faithful discharge of duty. After these opportunities we rode to our friend Isaac Undderhill at Flushing and lodged; and the next day attended a meeting appointed in Friends’ meeting-house in that town wherein the Master’s presence was witnessed to the comfort and satisfaction of the upright in heart.

In the latter part of the summer of this year I performed a visit in company with James Parsons [father of Samuel Parsons, discussed later in Exhibition] of New York to some people favourably disposed towards Friends who resided in the towns of Strafford and Sharon in the State of Vermont about fifteen miles west of Connecticut river.[James Parsons account book is in the display case against the West Wall.] Practicing Peace, Not Equality—Quakers in 19th Century Queens

The nineteenth century was a period of division and conflict: Civil War, religious schisms and widening of the gap between rich and poor. The means to a limited equality—removal of indigenous peoples and the division of their lands among landless White settlers , freeing slaves without provision of a livelihood and full citizenship, and the expansion of education—were in the ascendancy. These were the “peaceful” solutions to a Society in crisis. Of course many Americans supported a non-peaceful and unequal settlement.

Quakers largely supported the reformist, peaceful path. This was the case in Queens. Two important ideological leaders of the opposing tendencies which prompted the Quaker schism of 1828 into “Orthodox” and “Hicksite” groupings resided in Queens—Samuel Parsons, clerk of New York Yearly Meeting of Flushing and Elias Hicks of Jericho. The split weakened Quaker influence in Society; although both parties supported and practiced peace and limited equality. Arguably, the Hicksites were stronger advocates of equality than the Orthodox. However, both were more preoccupied with theology than equality.

Andrew Jackson Quakers in Queens were primarily Hicksite. They established schools for African Americans through the Charity Society in Westbury and the Flushing Female Association in Flushing. The latter group tried to practice equality by including poor white children in their school but such were the racial attitudes of the time that Whites vehemently opposed the integration of the “races.”

Samuel Parsons in 1837 signed the Address to the Citizens of the United States of America on the Subject of Slavery, from the Yearly Meeting of the Religious Society of Friends, (called Quakers) held in New York. which stated: abstaining from any participation in the political movements of the day [we] would gladly withhold our feeble efforts, did not our sympathy for the suffering slaves, and our deep sense of what is required of us as professing Christians, imperatively demand that we should raise our voice against injustice and oppression. . . Among the evils of slavery, may be reckoned the deleterious influence it exercises over the morals both of the master and the slave . . . it would seem to be unnecessary to adduce arguments in proof of the sinfulness of slavery . . . whatever difference of sentiment there may be as to the practicability of emancipating the slaves, all, it is hoped, concur in the wish, that slavery had no existence within our borders. . . .It is our wish, in thus addressing you, to awaken the minds of those who have reflected but little on the subject to a just appreciation of its importance; not to suggest any mode by which the abolition of slavery should be effected. We are aware of the difficulties which start up in the way of emancipation . . .

Twentieth and Twenty-First Century Quakerism

In May, 1913 Quakers—Hicksite and Orthodox alike—were working together on matters of equality. On the brink of World War I both New York Yearly Meetings in New York City passed resolutions requesting President Wilson to allow them to be present at the 1915 Hague Conference on Peace. In a joint letter to the President they regretted the U. S. Senate’s refusal to sign a peace treaty with the nations of Europe.

On the domestic front, the Hicksite Quakers, through its Equal Rights Committee were hosting speakers on Women’s Suffrage. The chair of the Committee, Marianna Wright Chapman (a member of Matinecock Monthly Meeting as a child, a member of Brooklyn Monthly Meeting as an adult) was president of the New York State Suffrage Association. Orthodox and Hicksite members attended these talks and marched in the May 3 Suffrage parade in New York City under the banner of the Quaker Division.

“They Still Draw Pictures” - Travelling Exhibition and Book - Proceeds to Quakers “...for the impartial relief of refugee children and war orphans in Spain” during the Spanish Civil War of the 1930s. After eighty-five years of separation--sparked by issues of equality--calls for reunification were in the air. World War I accelerated collaboration between the two groups and put both on the road to worldly activism in the name of Quakerism.

Disunion had largely been based upon disagreement about public activism—often cloaked in abstruse spiritual terms. In 1915 New York Yearly Meeting stated:

Our inheritance as promoters of peace places a special responsibility upon us at this time when it has been proved that great armaments do not maintain peace. Our Peace Committee has arranged several public meetings in an endeavor to present something of the attitude of the Society of Friends in regard to peace. This committee is working in co operation with a similar committee appointed by the other New York Yearly Meeting of Friends. We have been urged to make our meeting houses centres of activity to formulate sentiment against the unrighteousness of war. We should still hold up the standard of peace as a fixed and attainable goal for the nations. A letter of protest has been sent to each ruler of the warring nations and in cooperation with Genesee Yearly Meeting we have proposed a military exemption clause to be submitted to the constitutional convention of the State of New York now in session at Albany.

In 1917 New York Yearly Meeting, under the topic: Friends Service for Maintaining Democracy During the War, stated: To encourage freedom of thought and of speech, to carry on so far as the law will allow open forums and encourage the press to state both sides of questions at issue. We recommend to our several Monthly Meetings That Friends join in all community efforts for betterment in connection with Farm Bureaus or other helpful agencies in the increase of the food supply and the care of children, the oversight of the poor and of aliens in distress . . . The American Friends Service Committee is a committee of national scope organized to focus the energies of the Society of Friends in constructive efforts to uphold our testimony. It was started by the appointment of five Friends representing the Philadelphia Yearly Meeting Orthodox, five friends representing the Central Conference Committee of Friends Hicksite, and five Friends representing the Five

Years Meeting of Friends in America. This committee has organized as the American Friends Service Committee and . . . has obtained for Friends opportunities for service in reconstruction work in desolated districts in the north of France similar to that so successfully carried on by English Friends and it is hoped that we will be able to work in the closest co operation with them. This offers unique opportunities for Friendly service to suffering peoples in reconstruction work in desolated districts in the north of France similar to that so successfully carried on by English Friends and it is hoped that we will be able to work in the closest co operation with them. This offers unique opportunities for Friendly service to suffering peoples service in reconstruction work in desolated districts in the north of France similar to that so successfully carried on by English Friends and it is hoped that we will be able to work in the closest co operation with them. This offers unique opportunities for Friendly service to suffering peoples.

While Hicksites and Orthodox Quakers did not reunite until 1955, practicing equality in the world (spurred by outside forces of war, poverty, misery, not unlike those conditions which were the context of the origins of Quakerism in the 1650s) has been the hallmark of 20th and 21st century Quakerism.

We would like to extend a special thank you to each of the organizations and individuals who loaned artifacts and expertise to this exhibition, including:

American Friends Service Committee

The British Museum

Liz DiGiorgio

Bruni Estrada

Peter Fiscina

Flushing Monthly Meeting of the Religious Society of Friends

Friends Academy, Locust Valley, NY

Friends Seminary, New York, NY

Friends Historical Library, Swarthmore College

Margery Greenspan

Historic House Trust

Hofstra University Library, Special Collections

Daniella Lurion

Magill Library, Haverford College

The Mercer Museum

The James A. Michener Museum of Art

Karyn Mooney

New York City Department of Cultural Affairs

New York Yearly Meeting of the Religious Society of Friends

Daniel Pizarro

Prestone Printing

Pusey Library, Harvard University

Jason Smith

PRACTICING EQUALITY QUAKERS IN QUEENS

Curator: Richard Hourahan

QUEENS HISTORICAL SOCIETY

BOARD OF TRUSTEES

President Patricia Sherwood Vice President for History James Driscoll Treasurer Linda Mandell Recording Secretary Peter Byrne Membership Secretary Catherine Williams

Jean Bartelt Connie DeMartino Jack Eichenbaum Joanne Garahan Carol Gillen Costello Arthur O’Meally Millicent O’Meally Allan Smith Franklin Vagnone

ADVISORY BOARD

James W. Davis Richard Gelman Aida Gonzalez-Jarrin Joan Kindler Winifred Latimer Norman

STAFF

Executive Director Ellissa Fazio Collections Manager Richard Hourahan Educational Consultant Karyn Mooney Outreach Coordinator Danielle Hilkin Administrative Assistant Anne Owens

Caretakers: Peter Fiscina Ellen Tracey