SAS Open Journals

Editors, The

Volume 59 Number 3 2002 (Issued 2004)
THE
JOURNAL OF THE
FRIENDS HISTORICAL
SOCIETY
Communications should be addressed to the Editor of the Journal 
c/o 6 Kenlay Close, New Earswick, York YO32 4DW, U.K.
Reviews: please communicate with the Assistant Editor, David 
Sox, c/o 20 The Vineyard, Richmond-upon-Thames, Surrey TW10
6AN
EDITORIAL
The Editor apologises for the delay in the appearance of J.F.H.S. 
Volume 59, Number 3.1 apologise to both contributors and readers.
A well packed room at the Quaker International Centre heard John 
Punshon's stimulating and thoughtful Presidential Address on 
Sunday 30 May. It will be published at the end of this year.
Enclosed with this issue is an appeal leaflet for the BeFriend a Book 
scheme which the Library at Friends House, London is launching. 
Many of us have used the Library in our researches and value it as a 
major repository of Quaker historical resources. I hope members of 
F.H.S. will feel able to give what support they can to this appeal. 
Leaflets were distributed to those present at the Presidential 
Address. If you already have a leaflet please pass the enclosed leaflet 
on to some one else who might be interested in responding.
Volume 59 Number 3 begins with Rosemary Moore's Presidential 
Address which brings a careful scholarship to the exploration of the 
biographical and historical background of the Quaker journeys of 
Isaac and Mary Penington.
Faith Rodger and Margaret Lawson have responded to the Editor's 
request to remind readers of the importance of the QUAKER 
TAPESTRY both as a record of Quaker history and spirituality and
188 EDITORIAL
as a most effective means of outreach to a wider public. If members 
of F.H.S. can offer support it would be greatly appreciated.
It is unusual to have two appeals in one issue but F.H.S. shares a 
common purpose and interest in the exploration of Quaker history 
and its continuing relevance for us.
Claus Bernet's short article remind us of the diverse character of 
Quaker spirituality drawing on an ancient tradition.
Sir Christopher Booth's article makes available further 
correspondence between members of the Fothergill family and Sir 
Joseph Banks.
David Sox shares with us his enthusiasm for the botanical artist, 
Sydney Parkinson.
Richard S Harrison's exploration of the Pirn Brothers diverse 
business activities in nineteenth century Dublin is a major 
contribution to both Irish and Quaker economic history.
The next issue of the Journal should appear in early 2005 and will 
reflect the centenary year of F.H.S. in 2003.
The Editor welcomes articles or short items for consideration for 
inclusion in succeeding Journals. Contributors are advised to use the 
MHRA (Modern Humanities Research Association) STYLE GUIDE 
in the preparation of material, which is available from Subscriptions 
Department, Maney Publishing, Hudson Road, Leeds LS9 7DL 
(e-mail maney@maney.co.uk) or online at the MHRA's website 
(www.mhra.org.uk). The Editor's decision is final as regards 
publication or revision.
Howard F. Gregg


English

Editorial

Moore, Rosemary

Presidential Address: A New Look at the Peningtons

Rodgers, Faith

Lawson, Margaret

203
THE QUAKER TAPESTRY AS A 
RESOURCE FOR HISTORY AND 
SPIRITUALITY
The Quaker Tapestry was a community embroidery project which began in 1981 and took 15 years to complete. It was the result of the inspiration of 11 year old Jonathan Stocks 
and his Quaker Sunday school teacher,Anne Wynn Wilson. Anne 
wanted the tapestry to become the means of forging community and 
at the same time increasing people's knowledge of Quaker history. 1 
In forging a community her attention was drawn to two peripheral 
groups in the Society of Friends who she wanted to direct the 
Tapestry towards: Quakers on lonely spiritual journeys and children 
and young people who were growing up away from a spiritual 
community. Anne Wynn-Wilson's own words illustrated the 
motivation of what she had taken on, and the sentiment continues 
whilst the Tapestry is on show.
"By considering our history we will be drawing strength and 
inspiration from the past and by creating something worthwhile we 
affirm our faith in the future. So our work will be in the right 
tradition."?-
It consists of seventy-seven different panels showing the history 
and stories of Quakers and Quakerism from its beginning in the 
seventeenth century until the second half of the twentieth Century. 
The panels are on permanent exhibition in Kendal Meeting House, 
which, built in 1816, is an example of a typical nineteenth century 
Quaker building. The exhibition is open each year from the 
beginning of April until the middle of December. Every year for the 
whole of February about half the panels and some stewards visit a 
different venue where an exhibition is held in a Cathedral or similar 
church. This year it was at St. Giles Cathedral in Edinburgh where it 
was visited by over 11,600 people and next year it is planned to take 
it to Exeter Cathedral.
The Quaker Tapestry does not claim to be a complete history of 
Quakerism but a Celebration of the spiritual insights in over 350 
years of experience of the Religious Society of Friends. It is a product 
of what a small group of Friends of the late twentieth Century saw 
as important and presents a general overview of the life, times and
204 QUAKER TAPESTRY
thoughts of Quakers up to that time. In the early days of the project 
a request for suggestions in the Friend brought in 404 responses and 
initially over 60 subjects were chosen. After that, research was 
carried out to develop the ideas and from that a small amount was 
actually chosen for inclusion on each tapestry panel. Thus the 
tapestry can only provide a fraction of Quaker history but it is a 
valuable starting point. When our Meeting's 'Meetings for Learning' 
Planning Group were thinking how to introduce Quaker history a 
visit to the Tapestry Exhibition was an obvious choice. Anyone who 
visits the exhibition and wants to find out more can move on to the 
Quaker Tapestry publications. The Pictorial Guide to the Quaker 
Tapestry contains a brief background to the stories on the panels, 
biographical notes of some of the lesser known persons mentioned 
on the tapestry and sources of the quotations. Its sister book Living 
Threads - Making the Quaker Tapestry tells the history of the Quaker 
Tapestry itself. A third book is soon to be published telling the story 
of the Quaker botanists which is so beautifully presented in the 
Botanists panel (D8). This book is a result of extending the research 
which was initially undertaken to find material for the panel.
The panels are arranged and categorised and numbered according 
to the Christian Faith and Practice which with Church Government 
formed the Book of Discipline of the Yearly Meeting of Friends in 
Britain, current at the time the tapestries were made. For the title 
Panel, The Prism, Anne Wynn Wilson was inspired by the words at 
the beginning of Chapter one of Christian Faith and Practice entitled 
Spiritual Experiences of Friends.
"For the Society of Friends might be thought of as a prism through 
which the Divine Light passes, to become visible in a spectrum of many 
colours; many more, in their richest, than words alone can express."
There are six sections A to F relating to a chapter or chapters in that 
book. The headings are GOD AND MAN, PUBLISHING TRUTH, THE 
MEETING, THE ART OF LIVING, SOCIAL RESPONSIBILITIES and NATIONAL 
AND INTERNATIONAL RESPONSIBILITIES.
George Fox, the founder of Quakerism, is the subject of the first 
panel in all but one of the sections. They cover different times in his 
search for a spiritual home. From growing up in Fenny Drayton 
Leicestershire (Al), in and around 1643 and becoming dissatisfied by 
the behaviour of those about him, who professed to be religious. 
Then leaving home and after travelling through the East Midlands 
he reached Derby in 1650 (Fl) where he preached to the people of the
QUAKER TAPESTRY 205
Truth and the light within' and was gaoled for six months under the 
Blasphemy Act. After his release from Derby Gaol he passed up the 
Trent valley to Lichfield (Dl) where he 'espied three steeplehouse spires' 
as recorded in his journal and walked through the city saying 'Woe to 
the Bloody City of Lichfield' and
'saw an ocean of darkness and death, but an infinite ocean of light and 
love which flowed over the ocean of darkness/
In 1652 coming to Sedbergh, Firbank Fell, Preston Patrick and 
Brigflatts (Bl), he preached to many groups of seekers and had the 
vision on Pendle Hill of 'a great people to be gathered'. Then he came to 
Swarthmore Hall in June 1652 (Cl). Here he was invited to use the 
house to meet for worship by Judge Thomas Fell. The Hall became 
the centre of comfort, administration and inspiration for early 
Quakers and continued until the death of Margaret Fell (C2) in 1702 
having married George Fox in Bristol in 1669.
James Nayler is another early Quaker who is commemorated by a 
panel (A2). He visited Swarthmore in 1652 and was in the forefront 
of the new movement. He was a powerful charismatic preacher. 
After years of imprisonment he was on his way home but was 
robbed and bound and died shortly afterwards in a Friend's house. 
His dying words from the text which is the main part of this panel.
There is a spirit which I feel that delights to do no evil nor to revenge 
any wrong, but delights to endure all things,in hope to enjoy its own in 
the end... If it be betrayed, it bears it, for its ground and spring is the 
mercies and forgiveness of God.
Its crown is meekness, its life is everlasting love unfeigned it takes its 
kingdom with entreaty and not with contention and keeps it by 
lowliness of mind... I found it alone being forsaken?
Other well known Friends featured in the tapestry include 
Margaret Fell (C2), William Penn (Fll and F2), John Woolman (A6) 
and Elizabeth Fry (E5 and E6). The panels also feature Friends who 
may be less known but have made their own contribution.
In and around 1654 Fox and other Friends began to travel to 
America. The Woodhouse (A5) ship was built by Robert Fowler for 
his own local use in 1657, but 'contrary to my will' he found himself 
heading for London. Here he picked up eleven Friends hoping to 
travel to New England. He gathered together a crew in Portsmouth 
and after a two month hazardous journey they arrived at Long
206 QUAKER TAPESTRY
Island near New Amsterdam where there was a tolerant Dutch 
colony.
The John Woolman (A6) panel shows him travelling from America 
to England. He gave up a lucrative business and took up tailoring to 
free himself of cumber. Because he felt dyes were invented to 'please 
the eye' he gave up wearing clothes made of dyed material. In 1772 
he felt called to service in England. He walked from London to York 
rather than travel by stage coach because he thought the horses 
cruelly treated. 'Tender compassion fills my heart towards my fellow 
creatures'. In York he became ill with small pox and died.
There are panels showing insights of Friends who spread the 
Quaker message, such as the Mary Fisher panel (B2) which tells of 
the many women "publishers of the truth". In 1657 a group of six 
Friends set out for the Middle East and reached Leghorn where they 
preached and distributed books in English, French and Latin. A more 
recent example is the Leaveners panel (Cll) which tells about the 
Quaker Youth Theatre which began as a street theatre at Yearly 
Meeting at Lancaster in 1978.
Some of the panels such as the Marriage panel (C8) show aspects
of Quaker life. George Fox wrote
'For the right joining in marriage is the work of the Lord only, and not 
the priests or magistrates; for it is God's ordinance and not man's'.
•
This panel (C8) shows a couple in a Meeting for Worship in the 
early nineteenth century, taken from a painting 'The Quaker 
Wedding' by Percy Bigland.
The Quaker Tapestry started as a children's project and there is a 
panel depicting the activities of Children and young people (CIO). 
Until well into the twentieth century children sat throughout 
meeting for worship with their elders. This panel shows the 
children's Sunday school and quotes from Advices and Queries4 :
'Watch with Christian tenderness over the opening minds of your 
Children. Through example and training help them to recognise the 
voice of God in their hearts. '
Panels such as Coalbrookdale (D4), Innocent Trades (D5), Quaker 
Merchants (D6), Industrial Welfare (Dll) and Bankering (E3) give 
information about Quakers at work remembering a time when 
Quakers were forbidden entry to the universities of Oxford and 
Cambridge, and barred from entry to professions and activities
QUAKER TAPESTRY 207
where entry depended on the taking of an oath. On the Quaker 
Merchants' panel it says
'Diligent is their management of their trades and affairs Keeping their 
word and promise they gained credit in the country'
There are panels which reflect events happening in the country as 
a whole. After the repeat of the Test and Corporation Acts in 1828-9 
enabled Friends and other dissenters to stand in national and local 
elections, Joseph Pease was the first Quaker to enter parliament and 
John Bright (B3) was the second. He was a founder member and 
leading orator of the Anti-Corn Law League until the repeal of the 
laws in 1846. He courageously opposed the Crimean war and 
studied Irish issues from the time of the famine (panel E8) looking 
for land reform as a way forward. John Sellers (E2) wrote prolifically 
and succinctly about social and international issues, twenty titles of 
which were addressed to Queen Anne.
Although Quakers have no set creed or dogma, there are 
commonly held views which unite them. One accepted view is that 
there is 'that of God in everyone' (final panel). This view leads Quakers 
to value people and not to harm or threaten them. This is reflected in 
some of the panels, Criminal Justice (E4) and the Slave trade (F3). 
This sentiment is also reflected in the Quaker Testimonies which are 
about how Quakers try to lead their lives. Many of the panels 
illustrate Friends response to their testimonies. Truth and integrity 
are illustrated by Oaths (A9), it was believed that the taking of oaths 
was setting a double standard so Quakers refused to swear, quoting 
scripture in support of their position. The Banking panel (E3) 
illustrates that Quakers gained a reputation for being honest so 
people felt they could be trusted with keeping their money. The 
testimony of equality and community stems from the conviction that 
all people are of equal spiritual worth. Illustrations of this can be 
found in many of the panels Unemployment (E10) and Mary Hughes 
(E9) who said:
'Once we have said the 'Our Father' in the morning we can treat no one 
as a stranger for the rest of the day/
The testimony to simplicity is integral to Quaker faith. From early 
times Quakers saw extra trimmings such as unnecessary buttons and 
lace ribbons adorning their clothes as expressions of pride. The 
contrast is shown in the Simplicity panel (D2) between the Barclay
208 QUAKER TAPESTRY
family in their plain Quaker dress and the Queen and other members 
of the court. The best known of the Quaker testimonies is the peace 
testimony and there are a number of panels,Conscientious Objection 
(A7) Quaker Peace Action Caravan (B8), Friends Ambulance Unit 
(F8) Peace Embassies (F16) and Vigils for Peace (FIT) which bear out 
their witness to peace and pacifism. As the spiritual basis of action 
becomes apparent new testimonies emerge which reflect the society 
in which we live. One such area is our stewardship of the 
environment and the Ecology panel (D12) reflects this.
The first panel The World Family of Friends is just one of the 
panels which tell us about Friends Worldwide. Others include 
Service Overseas (B7), Relief Work Overseas (F7) and Meeting 
Houses Overseas (C5) and a number deal with a particular country 
such as Aoteara/New Zealand and Friends in Canada (F21).
The exhibition and other materials attract different groups of 
people for various reasons including students and school children 
studying different relevant areas of history, other religions and 
textiles, women's groups interested in needlework, craft and 
embroidery, historical groups and those wanting to gain an insight 
into other religions and Quaker groups of all ages interested in their 
heritage. Some of the photographs and cartoons also form teaching 
aids in Quaker Sunday schools. It is not uncommon for a woman to 
come into the exhibition whilst her husband waits outside thinking 
it is not his type of thing, but if he were to come into the exhibition 
he would find all sorts to interest him. Metalwork as in the 
Ironbridge at Coalbrookdale (D4). Science on the Scientists panel 
(D10) architecture and engineering on a number of panels, railways 
on the Early Railways panel (D7) and flowers on the Botanist panel 
(D8).
'Excellent display - even my husband was interested' - visitors' book 
21/05/03
Amanda Dael Browell-Hook, studied the Tapestry for a 
dissertation towards her degree in Social Anthropology in 2001, 
'Artistic Narrative in a diverse Religious Community: A study of the 
Quaker Tapestry'. She noted that, as well as being a historical 
resource to inform Quakers about their own history it also informs 
non Quakers about Quakerism. To members of the public the 
Meeting House acts as a signpost for the Society of Friends. A large 
number of visitors admit that they knew very little about Quakers. 
Some believed that Quakers belong to a past era and were not part 
of modern society.
QUAKER TAPESTRY 209
Visitors often ask about the tapestry and the building. The 
stitching of the panels finished in 1996 but the ongoing interest in the 
tapestry continues. There has been a Quaker Tapestry Calendar 
every year since since 1986 and and these all contain information on 
the back of each page as well as a picture of the Tapestry on the front. 
This picture can now be detached and used as a postcard. Regular 
embroidery workshops are held and many talks and slideshows are 
given around the country. The Teashop at the exhibition centre 
opened three years ago and visitors often question the Tapestry staff 
and stewards who are eating there, about Quakerism. These are all 
opportunities to inform people about Quakerism. As are the 
occasions when the Tapestry has been featured by the media, 
including three appearances on the BBC television programme Songs 
of Praise and many articles in a variety of publications.
The historical and spiritual aspects of many Quaker stories are, by 
the nature of Quakerism inseparable, so when writing about the 
tapestry as a historical resource we are also demonstrating it to be a 
spiritual resource. Two quotations on the Railway panel emphasise 
this.
'True godliness don't turn men out of the world but enables them to live 
better in it' declared William Penn and 'In their handiwork was their 
prayer' Ecclesiasticus.
Following interviews with visitors to the Tapestry, Amanda Dael 
Browell-Hook found the aims of Anne Wynn-Wilson, to create a 
visible expression of identify which would help connect isolated 
people within the Society of Friends was, for some, achieved:
One middle aged Quaker couple, visiting from a relatively rural 
part of Australia came to Kendal to see the Tapestry and to place 
their identity as Australian Quakers into a "wider context". They felt 
it added to their sense of community and that: "It is good to have a 
connection, however small, with something as far reaching as the 
Quaker Tapestry". Another Quaker visitor, who had only very 
recently become a member, spent several hours taking extensive 
notes. When pressed as to why she was doing this she explained that 
she was not that well informed and "to help me on my spiritual 
journey I want to know as much about the Quakers their beginnings 
and beliefs". A third visitor having visited the Tapestry after the 
death of his wife had found the visit deeply moving as it illustrated.
"The beliefs I have had and the philosophies I agree with, but have 
never really associated them with Quakers"
210 QUAKER TAPESTRY
He describes the Tapestry as that 'something' he was looking for. 
He later began attending and then joined a Meeting and for him his 
"membership was a direct consequence of seeing the tapestry".
It is obvious when reading the visitors' book at the exhibition that 
many people who see the tapestry, Quaker or non Quaker, respond 
to their spiritual message as well as to a beautiful work of art.
"Thank you for what you are to a world so in need of all that you are." 
- 31/03/2003 South Africa
"An inspiration for the spirit as well as crafty fingers" - 5/05/03
"Deeply thought - promoting a historical and spiritual journey 
thro life concerning humankind and its relationship with others and the 
world itself" - 12/08/03
"A wonderful example of fellowship and co-operation in making a 
statement of love and the meaning of life" -15/10/03
If you haven't seen the tapestry you have a treat in store and will 
probably not be satisfied with the one visit.
Faith Rodger and Margaret Lawson
NOTES
Jennie Levin (1999:10) Living Threads: Making the Quaker Tapestry 
2 Levin (1999:12).
Fuller version of this text can be found in Christian faith and Practice 25, and 
Quaker Faith and Practice 19.12. 
From Church Government 1968.
I found a recent return visit to the Tapestry both inspiring and moving. (Editor)


The Quaker Tapestry as a resource for History and Spirituality

Bernet, Claus

211
THE APOCALYPTIC DREAM OF 
SAMUEL FOTHERGILL IN 1760
Samuel Fothergill (1715-1772) was 45 years old in 1760 as report of his dream was first declared. As a young man he had been wild and anything but pious. In his own accounts, 
he spoke of having drunk beer "as oxen drink water". His father, an 
exemplary Quaker, bid him adieu with the words "And now, my son, 
farewell. I confess I have no wish to see you again unless you become a 
changed person". Such treatment had little to do with Christian love 
and more with the narrow, restricted relationships among English 
Quakers in the first half of the eighteenth Century. The changes 
wished by his father came not through the admonitions of Quakers 
but rather as a result of a remarkable religious conversion and 
through the loving endeavours of his later wife, Susannah Croudson 
(1698-1773).
In 1736 Samuel Fothergill began preaching during meetings. 
Because he spoke directly from his own experience, he made a deep 
impression on his listeners. Fothergill accounted for the difficult 
times in his past, offering advice from his own life rather than from 
books. Listeners could easily identify with the course of his life.
Fothergill became a Friend who on occasion "saw" and was 
thought to have a special gift for expressing visions. In September 
1760 in Wotton under Edge, a small town in Gloucestershire, he was 
said to have seen and depicted the End of Time. Quakers and 
attenders flocked to a "circular meeting". Different from the London 
Yearly Meeting these gatherings were open to everyone, and many 
non-Quakers came. It was usual for visitors to such expanded and 
open meetings to take notes from the sermons for distribution 
among relatives and friends. Sermons were often later transcribed by 
hand at home, partly for personal records and partly for wider 
distribution. For this reason there remain several hand-written 
versions of Fothergill's dream.
Fothergill had had a similar dream a few months before, which he 
reported to his cousin Gilbert Thomson on June 29^, 1760 (S. 
Fothergill: Memoirs, New york, 1844, p400). In the dream he likewise 
heard trumpets, saw large crowds - among them his cousin - and 
observed the chains that bound many to the earth. It seems obvious 
that this dream, later reported in Wotton under Edge, had been many 
months in the making.
212 APOCALYPTIC DREAM
The content of the dream stressed that the Book of Revelations was 
of relevance to Quakers. It drew on such elements of this book as 
sounding trumpets, sea and land, white raiment, final judgement, 
and chains. The intention of the vision was to warn those who, in 
Fothergill's opinion, were too easily absorbed in earthly matters. 
The copy given here, whose script dates it to the early nineteenth 
Century, was discovered in 2001 in the Berlin Quaker Centre. How 
the manuscript found its way there is unknown, but it is possible 
that it was brought to Germany by Stephen Grellet. Born a French 
nobleman, Grellet (1773-1855) fled to New York to escape the French 
Revolution. There he converted to Quakerism and soon became a 
talented speaker in meetings. He represented evangelical Quakerism 
and spread ideas such as a personal image of God, the Trinity, Christ 
as the Saviour of Sinners, and the acceptance of the Bible as 
authoritative rather than descriptive. He travelled extensively in 
North America and Europe, discussing Quaker beliefs with 
dignitaries, including the Kings of Prussia and Spain, Pope Pius VII, 
and Czar Alexander I of Russia. In 1814 and again in 1832 he lived 
for several weeks among German Quakers in Minden, where he
most likely wrote the letter on Fothergill's dream. The text deviates 
slightly from other versions and is included here without alteration.
THE PURPORT OF A DREAM OF SAMUEL FOTHERGILLS 
Which he related in a solemn and affecting Manner to near 80 
Friends at the Crown Inn in Wottonunderedge (during the time of 
the circular Yearly Meeting) the 15th of the 9th 1760 about 9 at 
Night, after he had appeared in a public Testimony near half an 
Hour. He said it had taken such Hold of his Mind, that it would 
never be erased at times while Life and Memory remained, that he 
was much pleased to see such solemnity and Quietude in some 
present. So he found an innocent Freedom to relate it to the 
Audience and hoped it would prove interesting to the Minds of 
some present, without improperly revealing the Secrets of the 
Almity.
One Night after retired to Rest, I was led to trace back the 
Transactions of my Life, from my Cradle even to that present Days, 
The remembrence which filled my Soul with humble 
Thankfulness and Serenity of Mind and with that blessed 
Assurance of being etamelly Happy if I never opened my Eyes 
more in this World, Which those Considerations and deep 
Impressions of Mind I dropt into a natural Sleep, and thought the 
Dissolution of the World was come, that I heard a Trumped as with
APOCALYPTIC DREAM 213
my natural Ears at which the Earth and Sea were to give up their 
Dead: afterwards they Ascended in great numbers before the 
presence of the Most High at the Tribunal Seat of Justice. Many on 
the Right hand in white and Multitudes on the Left, whose 
cloothing was dark and gloomy, But I thought I accompanied those 
on the Right, and we were born away as upon the Wings of 
Archangels to the celestial Regions of eternal Bliss, from whence I 
returned to View those miserable objects on the Left, for whom all 
that was within me was concerned, I also saw many of them That 
were Clothed in White, yet at a Distance, (some of them were 
Individuals that are now in the Body) I said Lord! What have those 
done, that they are left behind? then instantly their white Raiment 
fell off, and I beheld them bound with shackles of Iron, and 
fettered to the Earth.
Here he ended, but afterwards livingly branched forth in many 
excellent Advices and tender Admonitions pertinent to the present 
States of those assembled, but in a more peculiar manner to the 
Elders who (he signified) were too much borne down with the 
Riches of this World, and earnestly pressed the youth to devote the 
early part of their Days to the Serving of their maker, then 
communicated to them, that tho he had been enabled to close in 
with the Visitations of Heaven, which were long continued to him, 
yet it then would have afforded him much more comfort, if he had 
not rejected the Divine Law in his tender years entreated all to take 
care how they neglected so great a Salvation, by putting the evil 
day afar off.
Claus Bernet
I would like to take this opportunity to thank Douglas Gwyn, who 
was very helpful to me in deciphering the text and from whom I 
learned a lot about Quakerism.
Fothergill's dream has been handed down in numerous versions. 
Friends House Library (London) holds the following: Reynolds MSS, 
p. 81 (MS Box I 3/4) MIC 320; MS Portfolio 14/3 (variant text); 
Swarthmore MSS vol. 6/100 / (MSS vol. 358) MIC 949; Impey MS p. 
115 (MS Box 1/3/3); Row MSS (MS Box G 2,6) MIC 949; TMP MSS 
745/94, 53-54.
Two documents may be found in the Friends Historical Library at 
Swarthmore College (PA): MISC MSS 1760, 9 mo. 15, and SC 049 
Grellet MSS 1829, 5 mo. 8. Yet another copy is contained in the MS 
Copybook of Edmund Rushmore (1782) along with a report by
214 APOCALYPTIC DREAM
Humphrey Smith, who through a vision in May 1660 foresaw the 
London Fire.
For Fothergill: Fothergill, R.: The Fothergills. A First History. 
(Newcastle upon Tyne 1998): and Beamish, L.K.: The Quaker 
Understanding of the Ministerial Vocation. With Special References 
to the Eighteenth Century. Unpublished Ph. D. Dissertation, Oxford 
1965. Another version of the dream has been published in: Fothergill, 
S.: Memoirs of the Life and Gospel Labours. New York (1844).
Those wishing to further explore the meaning of dreams among 
Quakers during the period of Quietism will find ample literature. I 
recommend: Gillespie, G.: John Woolman's Light in the Night. In: 
Dreaming. Journal of the Association for the Study of Dreams, X, 3, (2000), 
149-160; Gerona, C: Mapping Ann Moore's Secrets. Dream 
Production in Late-Eighteenth-Century Quaker Culture. In: Journal of 
Feminist Studies in Religion, XVI, 2, (2000), 43-70.


The Apocalyptic Dream of Samuel Fothergill in 1760

Sox, David

231
SYDNEY PARKINSON(1745-1771) 
Quaker Artist with Cook's 
Endeavour Voyage.
Although his name appears on the Quaker Tapestry's 'Quaker 
Botanists' panel (D8), few Quakers are much aware of Sydney 
Parkinson. They should be. In paintings and words, Parkinson 
recorded the flora and fauna on Captain James Cook's first epic 
voyage.
Parkinson was the first artist to set foot on Australian soil, to draw 
an authentic Australian landscape and to portray Aborigines from 
direct observation. He was also the first to make accurate drawings 
of the kangaroo.
But it would be his botanical drawings that excited most attention. 
Observing and recording accurately the minute details of new plant 
specimens required genius, and the young Parkinson was simply 
blessed with it. Although he never returned to England with Cook's 
Endeavour, he left a remarkable legacy: some 276 finished and 676 
unfinished drawings of plants, 83 finished and 212 unfinished 
drawings of animals and perhaps 100 or so other drawings of people, 
scenery and boats which remain largely at the Natural History 
Museum in London.
Parkinson's Quaker background and links are interesting. His 
father, Joel Parkinson, was a Quaker brewer in Edinburgh and the 
father of three children: Stanfield, Sydney and Britannia. Joel and 
Elizabeth Parkinson were members of Edinburgh Meeting, and 
fortuitously so was John Fothergill who studied at the university. 
Later in London, the Parkinsons and Fothergill would be members of 
Westminster Meeting.
Once he started practicing medicine, Dr John Fothergill became 
both wealthy and influential. He also established at Upton Park, 
Essex, one of the finest botanical gardens in Europe. As a friend of 
Peter Collinson, James Lee and the Bartrams, Fothergill was part of 
what I call the 'Quaker connection' in botany. Lee with Lewis 
Kennedy set up the celebrated nursery the Vineyard where the 
Olympia Exhibition halls now stand in London.
John Gascoigne, the historian, has commented that 'a 
disproportionate number of British naturalists were Quaker/1 This 
Quaker connection certainly aided Parkinson. It was Lee in 1767 who 
introduced Parkinson to Joseph Banks, the wealthy British naturalist 
and explorer who both chose and paid for thirteen supernumeraries
232 SYDNEY PARKINSON
This engraving by an unknown artist appeared as the 
frontispiece in the 1773 Journal of Sydney Parkinson. It was
published by James Newton
SYDNEY PARKINSON 233
who accompanied Cook on his voyage to the South Seas. Parkinson 
was one and acted as Banks's botanical artist. Banks paid £10,000 to 
ensure his place on the Endeavour and it would be the naturalist 
discoveries for which the voyage became famous rather than the 
initial raison d'etre- observing the Transit of Venus at Tahiti. 
Unknown to all except Captain Cook were secret instructions from 
the government to further explore the regions around Australia and 
New Zealand.
By the time Parkinson was introduced to Banks he had exhibited 
some flower paintings in London, but it is not known how the young 
man learned his art. One suggestion has been that he had been a 
pupil of William de la Cour, a gifted French artist in Edinburgh.
The Endeavour set sail from Plymouth on 26 August 1768. While at 
Plymouth, members of the expedition were entertained by William 
Cookworthy, a Quaker chemist who knew both Cook and Banks and 
pioneered true porcelain manufacture in England. James Cook was 
no stranger to Quakers as his early master in Whitby had been the 
Quaker shipowner, Captain John Walker.
From England Cook sailed to Madeira and then to Brazil. The 
Endeavour entered the Pacific at the end of January 1769 and 
continued to Tahiti where Banks's other artist, Alexander Buchan, 
died. This greatly increased Parkinson's workload. Added to that 
working conditions were often grim: flies pursued him constantly
and devoured his paints as soon as he put them to paper. But the 
artist persevered, frequently staying up all night drawing or writing 
in his journal; his observations are considered to be the best for the 
voyage.2
Parkinson was described as slight and dark, and also as 'a young 
man of the highest moral standards'.3 In Tahiti he was shocked to see 
the crew shoot a native for taking a musket. In New Zealand he 
protested when a Maori in a canoe was shot for making off with a 
large piece of cloth: 'what a severe punishment of a crime committed 
perhaps ignorantly.'4
Also in his Journal as they were leaving Cape Horn, Parkinson 
expressed a love for nature:' How amazingly diversified are the 
works of the Deity within the narrow limits of this globe we inhabit, 
which, compared with the vast aggregate of systems that compose 
the universe, appears but a dark speck in the creation.'5
Upon his return to England, Banks was planning to publish a book 
of engravings of the plants collected on the voyage and painted by 
Parkinson. As it turned out Parkinson would not be involved, and 
because many of his sketches were not finished works, partially
234 SYDNEY PARKINSON
coloured originals were later copied and completed by other artists.
The unlucky chain of events began when the Endeavour struck the 
Great Barrier Reef in Australia and was damaged. The ship had to set 
sail to Batavia (present-day Jakarta) for repairs-a ten-week stopover 
that proved to be fateful.
Until they landed at Batavia, Cook's men had been healthy, being 
fed fresh foods whenever in port and kept clean, dry and warm on 
board. Nobody had counted on "Batavia fever', a term for the effects 
of malaria and dysentery contracted from the city's numerous dirty 
canals. By the time the Endeavour reached the Cape of Good Hope in 
1771, almost a third of the men had died. Among the first was 
Parkinson, aged just 26.
One of his last letters was to Fothergill. He wrote: Time won't 
allow me to enter any particulars, besides I am so confus'd and 
flutter'd about at present that my mind is not settled for such a 
task.'6
Parkinson's legacy-his journal and drawings-faced confusion as 
well. The irrepressible Joseph Banks considered all the botanical 
efforts of the Endeavour voyage his preserve, Parkinson's drawings
and journal included. After all, he had paid £10,000 as proof of his 
commitment to the voyage.
But Parkinson's mentally unstable brother, Stanfield, viewed the 
drawings and writings as his inheritance. Banks gave him £500 for 
the paintings, sketches and unpaid salary, but in 1773 Stanfield still 
published a distorted version of his brother's journal. Stanfield's 
health deteriorated and he died three years later. Dr Fothergill tried 
to sort matters out with Banks but died in 1780, leaving his Quaker 
colleague and botanist, John Coakley Lettsom, to make a suitable 
publication of the journal in 1784.
The publication of Parkinson's botanical (and zoological) art had 
an even more despairing future. Banks's plans to publish 740 
engravings from Parkinson's scientific drawings never materialised. 
It was not until 1983 that Parkinson was properly recognised in a 
volume of his art edited by D J Carr and published by the Natural 
History Museum. In it, Wilfrid Blunt says: 'With all his other 
preoccupations, Parkinson yet found time to make vocabularies of 
the languages of the various countries visited. So did Banks and 
Cook: but Parkinson's are much more extensive...'7
It is said that Banks and his naturalists brought back 3,600 plants 
from the voyage; 1,400 of which never before had been classified. 
Today we know of Australian Banksias (hundreds of them), and 
Banks bestowed honours upon his friends by naming other plants 
after them.
SYDNEY PARKINSON 235
Parkinson helped collect and catalogue many of these but in a sad 
footnote to his history, only one plant now bears his name, Ficus 
parkinsonii and that only occurred in modern times by someone who 
felt the necessity of remembering his legacy.
Geographically, the situation is even sadder for Parkinson. 
Everywhere the Endeavour went, you now find Banks and Cook's 
names attached to various places-as well as some of their friends. 
Even a cabin boy, Nicholas Young, who first sighted New Zealand is 
remembered with 'Young Nick's Head' on the North Island.
According to the Hector Library, Museum of New Zealand, there 
was once a Parkinson's Island not far from Poverty Bay at the North 
Island. I have seen it once on a map in the 1784 edition of Parkinson's 
Journal. Then it disappears. New Zealand Quakers tell me the 
designation vanished long long ago.
As often is the case in scientific endeavour, the glory goes to the 
famous-to Banks and Cook-and other heroes-such as Parkinson,
remain uncelebrated.
David Sox
NOTES AND REFERENCES
There is only one volume dealing specifically with Sydney Parkinson 
and that is mainly about art:
Carr, D J (ed,) Sydney Parkinson: Artist of Cook's Endeavour Voyage,
(London, 1983).
The foregoing article is based on my recently published book: Quaker
Plant Hunters: from North America's Early Frontier to the South Pacific,
(York, 2004).
I have also published an article in Gardens Illustrated: 'An unsung
Genius' (February 2004).
* Gascoigne, John, Joseph Banks and the English Enlightenment: Useful Knowledge
and Polite Cullture, (Cambridge, 1994), p. 77.
Parkinson's Journal is hard to come by. A reduced size version of the 1784
Journal was published by Caliban books in 1984 but is now out of print and the
publisher no longer exists.
Beaglehole, J C (ed.), Life of Captain James Cook, (London, 1974), p. 145.
Parkinson, Journal, p. 104. 
5 Ibid, pp. 10-11.
x
0 This letter is at Friends House library. 
' Carr Sydney Parkinson, p. 28.


Sydney Parkinson (1745-1771): Quaker artist with Cook's Endeavour voyage

Volume 59 Number 2 2001 (Issued 2004)
THE
JOURNAL OF THE 
FRIENDS HISTORICAL 
SOCIETY
Communications should be addressed to the Editor of the Journal 
c/o 6 Kenlay Close, New Earswick, York YO32 4DW, U.K.
EDITORIAL
The Editor again apologises for the delay in the appearance of 
J.F.H.S. Volume 59, Number 2. I apologise to both contributors and 
readers. The second half of 2003 was taken up with a move from 
London to York with all the attendant difficulties and problems this 
can cause. Now having settled at Hartrigg Oaks the reins can again 
be taken up. Please note my new address as given above. Please do not 
write to me c/o the Library at Friends House as I shall now rarely be 
in London.
All correspondence regarding reviews should now be sent to 
David Sox, who has kindly undertaken the service of Assistant 
Editor. Please note his address: David Sox, 20 The Vineyard, 
Richmond-upon-Thames, Surrey TW10 6AN. I recently attended a 
Memorial Meeting in Leeds for Russell S. Mortimer, who died on 18 
March 2004. In 1986 my predecessor, Gerald A. J. Hodgett, wrote: Tn 
December 1948 Russell S. Mortimer was appointed assistant editor to 
John Nickalls and upon the latter's relinquishing the editorship in 
1959 he became joint editor with the late Alfred Braithwaite. 
Following Alfred BNraithwaite's death in 1975 he continued to serve 
as joint editor with Christopher J. Holdsworth. In these capacities he 
served the JOURNAL for nearly 37 years. The volumes that have 
appeared during that long period are a tribute to the meticulous way 
in which he carried out his duties. The wide range of his reading 
made his contributions to the section entitled NOTES and QUERIES
113 EDITORIAL
extremely valuable. We wish to express our thanks to him for all he 
has done for the JOURNAL'. Whilst again expressing appreciation 
for the considerable service Russell has given to Friends Historical 
Society, I hope that members will hold his widow, Jean, a past 
President, in our prayers at this sad time.
The Presidential Address of the Society 2004, will take place in the 
Margaret Fell Room at the Quaker International Centre, at 6.15 p.m., 
on Sunday 30 May 2004, during Britain Yearly Meeting. John 
Punshon will be the speaker. His title is: " THE SIGNIFICANCE OF 
THE TRADITION: REFLECTIONS ON THE WRITING OF 
QUAKER HISTORY". The lecture will be preceded by a General 
Meeting of the Society at 5.45 p.m.
Quaker Tapestry members have recently learned of the financial 
difficulties currently facing the Exhibition and Centre at Kendal due 
to a fall in gifts and donations which are an essential support to the 
income received from visitors to the Centre. Reserves have had to be 
used to meet the gap. If the financial difficulties cannot be resolved 
the Exhibition and Centre may not open in 2005. An appeal has been 
made to members and groups to give what help they can. The 
Quaker Tapestry is a major resource for both Quaker history and 
spirituality and I bring the appeal to the attention of members of the 
Friends Historical Society. Further information can be requested 
from The Quaker Tapestry at Kendal Ltd, Friends Meeting House, 
Stramongate, Kendal, Cumbria LA9 4BH.
This issue is the first of two short volumes which should enable 
Volume 59 Number 3 to be with the printer by June 2004. The 2003 
issue should appear towards the end of this year.
At its meeting on 11 March 2004 the Executive Committee, 
following the discretion given by the General Meeting last year, 
accepted a recommendation from the Treasurer to increase the 
subscription rate for 2004 to £12 for individual members anywhere 
and Quaker bodies in the U.K. and Ireland, and to £20 or $40 for 
other institutional members.
Volume 59, Number 2 begins with Christine Trevett's Presidential 
Address, which is a stimulating exploration of tensions, inequality 
and authority to print amongst early Quakers.
John Woods illustrates well how a document can yield insights 
into the life, humanity and difficulties of managing a Quaker 
establishment.
Neil L York details a combative Quaker's sustained effort to find a 
solution to the developing crisis in Anglo-colonial American 
relations between 1763 and 1775.
EDITORIAL 114
The Editor welcomes articles or short items for consideration for 
inclusion in succeeding Journals. Contributors are advised to use the 
MHRA (Modern Humanities Research Association) STYLE BOOK in 
the preparation of material, which is available from Subscriptions 
Department, Maney Publishing, Hudson Road, Leeds LS9 7DL 
(e-mail maney@maney.co.uk) or online at the MHRA's website 
(www.mhra.org.uk). The Editor's decision is final as regards 
publication or revision.
Howard F. Gregg


Trevett, Christine

Presidential Address: "Not Fit to be printed"

Farr, David

The Quakers and the Religious Identity of Major-General John Lambert

313
NOTES AND QUERIES
The following Notes and Queries have been received from Russell S. 
Mortimer
Norman McCord and Richard Thompson: The northern counties from 
A.D. WOO. (London & New York, London, 1998. A Regional history 
of England).
A broad-sweep history, graced with useful references, has about half a 
dozen references to Quakers. In the far north west in the 17th century, a
"watered-down form of Presbyterian in the ascendant, with little 
ecclesiastical discipline, which may have helped the spread of 
Quakerism. Southern Cumbria was a neglected part of the diocese of 
Chester", (pp.161-2).
"During seventeenth-century troubles, Quakerism attracted thousands, 
with south and west Cumbria a main centre. Support dwindled during 
the eighteenth century, to no more than 3 or 4 per cent of the 
population." (p.165).
In the 19th century, the enterprises of the Pease family in railways in the
north east, and the networks of Quaker and Unitarian families in and around
Kendal also receive attention.
"A Radical's books: the library catalogue of Samuel Jeake of Rye, 1623-90." 
Edited by Michael Hunter [Birkbeck College], Giles Mandelbrote 
[British Library], Richard Ovenden [Natural Library of Scotland] and 
Nigel Smith [University of Oxford]. Published by D.S. Brewer,1999.
Introducing this welcome volume, the editors state that
The library owned by Samuel Jeake of Rye (1623-90), nonconformist and 
local activist, was one of the most remarkable of its time.... It documents 
a collection in which an extraordinary assemblage of radical pamphlets 
from the English Revolution stood side by side with works of the 
theology, literature, scholarship and science. ... Jeake's catalogue is 
unusual in the painstaking detail in which it described the library of 
some 2100 items ...
The Dictionary of national biography describes Jeake as a 'puritan antiquary; 
some time town clerk of Rye; detained in London as a nonconformist 1682-7'. 
It is interesting to see how a dozen Quaker authors' works found their way
314 NOTES AND QUERIES
on to his shelves. Several works printed by Giles Calvert and Robert Wilson 
are noted among them. The authors I note are - John Anderson, Daniel Baker, 
Edward Burrough, William Dewsbury, Benjamin Furly, Francis Howgill, 
John Lilburne, James Nayler, Isaac Penington, Robert Rich, Thomas Speed, 
Judith Zinspenninck, and one who has escaped me till now - Susannah Parr. 
Susanna Parr's "Susanna's Apologie against the Elders" (1659) is not named 
in Joseph Smith's bibliography.
DUBLIN PRINTERS AND BOOKSELLERS
James W. Phillips (1916-1986): "Printing and bookselling in Dublin, 
1670-1800 - a biographical enquiry". With a foreward by M. Pollard. 
(Dublin), Irish Academic Press, 1998.
This doctoral thesis (Dublin, 1952) brings to notice the publishing work for 
Friends in the 17th century by Joseph Ray, and Samuel Fuller and the 
Jacksons in the 18th century, which have been mentioned in earlier volumes 
of this Journal (41, p.84; 50, pp.117,132).
Dr. Pollard, in her Lyell Lectures volume ("Dublin's trade in books 1550- 
1800", Clarendon Press, 1989, p.95) states that Ray "was nearly, if not quite a 
Quaker". Be that as it may, Phillips dubs him "the leading Dublin printer of 
his day" (p.!08),but also says "None of his printed works are noteworthy" 
(p.303).
With Fuller and the Jacksons we are on firmer ground, Dr. Phillips wrote: 
"The first really important schoolbook seller was the 'Scribbling Quaker', 
"Samuel Fuller. From the commencement of his venture in the book trade in 
"the early 1720s until his death in 1735, Fuller published and sold arithmetics, 
"classics, geographies and translations of classics. This specialty was 
"continued by his widow, Mary Fuller, and by the Jackson family, who 
succeeded "the Fullers 'at the Globe and Scales in Meath street'... Isaac 
Jackson, "the first of this family, conducted the business from 1737 until 1772. 
He "was followed by his son, Robert, who was, in turn, succeeded by his 
sister, "Rachel Maria, in 1793." (pp.75-76).
As a letter founder, the author does not find when Isaac Jackson began this 
branch of his enterprise,and he says: "Jackson left no specimen of his type 
except what he used in practical printing." (p.202).
Protestantism and national identity. Britain and Ireland, C.1650-C.1850. 
Editors: Tony Clayton and lan McBride. (Cambridge University 
Press, 1998).
In an essay entitled "Protestantism, ethnicity and Irish identities, 1660- 
1760", Tony Barnard (Hertford College) says
NOTES AND QUERIES 315
"the flourishing condition of the Scottish presbyterians, quakers and, 
from the 1740s, the methodists" troubled the protestant interest which 
thought that the "potency and menace of catholics - probably about 75 
per cent of Ireland's population - required unity" in the Church across 
the Irish Sea.
In another essay in the same volume, Brian Young (University of Sussex): 
'A History of variations - the identity of the eighteenth-century church of 
England7 , notes the controversy about the quakers' tithe bill in 1736, which 
lost to Walpole the support of his chief clerical ally, Bishop Edmund Gibson 
(bishop of London, 1720-48).
The Quakers Tithe Bill is also treated in Tory and Whig: the 
parliamentary papers of Edward Hurley, 3rd earl of Oxford, and William 
Hay, M.P.for Seaford, 1716-1753, edited by Stephen Taylor and Clyve 
Jones (Parliamentary History Yearbook Trust: The Boydell Press), 
1998.
Edward Harley believed "that the aim was to exempt the Quakers from the 
payment of tithes" and he saw it as a cloak for more fundamental attacks on 
the church and Anglicanism. The whig William Hay, was a teller for the 
'Noes' on the bill (which was passed on the division, 160 against 60) and done 
of only two members to speak against the bill. The speech is reported, and 
runs to four pages, and reveals his anti-clericalism and also his suspicion of 
dissent.
FRIENDS IN SECHWAN IN THE 1920S
The cultural contribution of British protestant missionaries and British-American 
cooperation to China's national development during the 1920s. By Dan Cui 
(University Press of America, Inc., Lanham, New York, Oxford, 1998).
This is a London School of Economics thesis on the influence in which 
protestant missionary societies played a role in China's national 
development. Extensive chapters cover separate aspects like medical services, 
education, social reform and the emancipation of women. There is an 
extensive bibliography. The editor has used Friends' Foreign Mission 
Association (Friends Service Council) records at Friends House Library, and 
he notes the varied activities (hospitals, teaching hospitals, in the West China 
Union University, and a small museum in Chungking).
316 NOTES AND QUERIES
"Catalogue of the European manuscripts in the Oriental and India Office 
collections of the British Library", by David M. Blake. (The British 
Library, 1998).
On page 429 the following entry is given:
MSS Eur R 207 1942-1949 Tape recording of interview given 1991, by 
(John) Richard Charters Symonds (b.1918).
Friends Ambulance Unit, Bengal 1942-44; Deputy Director, Relief and 
Rehabilitation, Bengal 1944-45; Friends Service Unit, Punjab and Kashmir 
1947-48; U.N. Commissioner in Kashmir 1948-49.
6 cassettes. Summary available in Reading Room.
Russell S. Mortimer
AMPTHILL FRIENDS MEETING HOUSE
Further to Russell S. Mortimer's notes on Bedfordshire Chapels and Meeting 
Houses: Official Registration 1672-1901 edited by Edwin Welch (page 197, JFHS 
vol. 58, no. 2). It should be pointed out that a meeting was first registered for 
Amp thill in 1726 when the barn 'occupied by Christopher Benneir was 
registered at the Quarter Sessions in Bedford. This is in fact the oldest 
registration identified for Ampthill by Edwin Welch, but not attributed as 
Quaker (page 17).
The barn was in regular use until 1753, when Christopher Bennell 
purchased it on behalf of local Friends for £42. Arrangements were set in 
hand for its demolition and the erection of a 30 foot long by 17 foot wide 
single storied brick meeting house at a total cost of £136. The meeting house 
and associated land were placed in trust in February 1755. Within 13 years the 
meeting was enlarged with a new 12 foot brick extension at a cost of £74. This 
was again financed by local Friends together with the proceeds from the sale 
of Biggies wade Meeting House for £21.
By the 1880s local meetings had ceased and in the 1930s with the approval 
of the Charity Commissioners the building was sold on condition that the 
proceeds were invested within the compass of the Monthly Meeting. Today 
Quaker meetings are again held within the old meeting house. The burial 
ground and small garden at the rear are under the care of local Friends.
(From Records held at Bedfordshire & Luton Archive & Records Service).
Barry Dackombe
NOTES AND QUERIES 317
Alan Penn: Targeting Schools: Drill, Militarism and Imperialism. Woburn 
Press, 1999.
Alan Penn traces the development of military drill, and of physical drill 
and exercises, for pupils in elementary schools from 1870-1914. Militarism 
was inseparable from imperialism in Britain no less than in the case of its 
European rivals. Its proponents saw schools as an ideal means by which the 
nation's youth might be given an early introduction to military drill, handling 
weapons and even to firing them.
Children of all ages and both sexes were taught military drill, and were 
prepared, often by army drill instructors to participate in vast displays, 
carrying out complicated manoeuvres before the general public and 
sometimes royalty.
His Majesty's Inspectors visited schools to ensure that Government 
requirements were being met, and their reports illustrate the ebb and flow of 
support for military drill, or rather the 'ordinary' drill that increasingly 
challenged it. The development of the controversy between military drill and 
the more benign physical exercises were prolonged, and it had not been 
resolved by the time war broke out in 1914.
Official records consulted include parliamentary debates (Hansard), 
reports of the Committee of Council on Education and later, the reports of the 
Board of Education, Her/His Majesty's Inspectors' reports, Commissioners 
and Interdepartmental inquiries, Codes of Regulations, School Board and 
Local Education Authority records and school log books. There are passing 
references made to Quakers as part of the wider opposition to military drill.
Howard F. Gregg
Friends7 activities are noted in Amy Z. Gottlieb, Men of vision: Anglo- 
Jewry's aid to victims of the Nazi regime 1933-1945 (London: Weidenfeld 
& Nicholson, 1998: ISBN 0 297 84239 7).
Gottlieb covers her stated subject extensively. She describes the role of the 
Society of Friends (though not every mention is indexed) and specifically 
mentions its Germany Emergency Committee, Friends Service Council 
(wrongly named "Committee"), and Friends Ambulance Unit in various 
contexts during the period under discussion. A few individual Friends such 
as Bertha Bracey (1889-1989) and Ben Greene (1902-1978) are mentioned, as 
others with Quaker connections: Philip Noel Baker MP (1889-1982), former 
Bootham scholar and founder-member of Friends Ambulance Unit (1914); 
similarly Anna Essinger, friend of Friends and founder of the school at Bunce 
Court, Kent. The author includes among her sources the official history of 
Friends Committee for Refugees & Aliens/Germany Emergency committee 
(unfortunately misspelling the surname of the author), and is familiar with 
Brenda Bailey's A Quaker couple in Nazi Germany (1994).
Josef Keith
318 NOTES AND QUERIES
THESES LISTED IN THESES COMPLETED, 1998
RELATING TO QUAKERS
Caroline L. Leachman
'From an 'unruly sect' to a society of 'strict unity': the development of English
Quakerism, c.1650-1689'. London PhD, 1998 [sup: Dr. Nicholas R.N. Tyacke]
(TC 1998: 205).*
Brenda Harrison
The religious and business practice of 19th-century Quakers, with special 
reference to the Clarks of Street. Bristol' MLitt, 1998 [sup. Dr. Christine 
Macleod] (TC 1998: 262).
Laura E. Lauer
'Women in British nonconformity, c. 1880-1920, with special reference to the 
Society of Friends, Baptist Union and Salvation Army'. Oxford DPhil, 1998. 
[sup: Mrs Janet H. Howarth] (TC 1998: 334).
Farah Mendlesohn
'Practising peace: American and British Quaker relief in the Spanish Civil
War'. York DPhil, 1998. [sup: Dr. Edward Royle] (TC 1998: 419)*.
* In Library of Society of Friends
ALSO OF POSSIBLE INTEREST
Ann M.G. Bray, 'Famines in Ireland, 1822-49; changing attitudes to charity 
and relief in Ireland and the North West of England during the first half of 
the 19th century'. Manchester MPhil, 1998 [sup: Prof. Michael E. Rose] (TC 
1998: 279).
Timothy Larsen, 'Friends of religious equality: the politics of English 
nonconformists, 1847-67'. Stirling PhD, 1997 [sup: Dr.David W. Bebbington] 
(TC 1998: 297).
Cristina M. Rodriquez, 'Engendering an American awakening: a study of the 
translantic network of women abolitonists and the development of anti- 
slavery ideology in the United States, 1835-60'. Oxford MLitt, 1998 [sups: 
Mrs. Janet H. Howath and Prof Daniel W. Ho we] (TC 1998: 453).
Josef F.C. Craven, 'Redskins in Epping Forest: John Hargrave, the Kibbo Kift 
and the Woodcraft Experience'. London PhD, 1998. [sup: Prof. Martin J. 
Daunton] (TC 1998: 372).
Malcolm J. Thomas


Not a member yet

Editorial

Presidential Address: A New Look at the Peningtons

The Quaker Tapestry as a resource for History and Spirituality

The Apocalyptic Dream of Samuel Fothergill in 1760

Sydney Parkinson (1745-1771): Quaker artist with Cook's Endeavour voyage

Editorial

Presidential Address: "Not Fit to be printed"

The Quakers and the Religious Identity of Major-General John Lambert

Notes and Queries

James Nicholson Richardson, 1846-1921

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4,299