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Rh some persons of influence and position, especially Alexander Jaffray, sometime provost of Aberdeen, and Colonel David Barclay of Ury and his son Robert, the author of the Apology. Much light has been thrown on the history of the Quakers in Aberdeenshire by the discovery in 1826 at Ury of a MS. Diary of Jaffray, since published with elucidations (2nd ed., London, 1836).

Ireland.—The father of Quakerism in Ireland was William Edmondson; his preaching began in 1653–1654. The History of the Quakers in Ireland (from 1653 to 1752), by Wight and Rutty, may be consulted. Dublin Yearly Meeting, constituted in 1670, is independent of London Yearly Meeting (see below).

America.—In July 1656 two women Quakers, Mary Fisher and Ann Austin, arrived at Boston. Under the general law against heresy their books were burnt by the hangman, they were searched for signs of witchcraft, they were imprisoned for five weeks and then sent away. During the same year eight others were sent back to England.

In 1656, 1657 and 1658 laws were passed to prevent the introduction of Quakers into Massachusetts, and it was enacted that on the first conviction one ear should be cut off, on the second the remaining ear, and that on the third conviction the tongue should be bored with a hot iron. Fines were laid upon all who entertained these people or were present at their meetings. Thereupon the Quakers, who were perhaps not without the obstinacy of which Marcus Aurelius complained in the early Christians, rushed to Massachusetts as if invited, and the result was that the general court of the colony banished them on pain of death, and four of them, three men and one woman, were hanged for refusing to depart from the jurisdiction or for obstinately returning within it. That the Quakers were, at times, irritating cannot be denied: some of them appear to have publicly mocked the institutions and the rulers of the colony and to have interrupted public worship; and a few of their men and women acted with the fanaticism and disorder which frequently characterized the religious controversies of the time. The particulars of the proceedings of Governor Endecott and the magistrates of New England as given in Besse’s Sufferings of the Quakers (see below) are startling to read. On the Restoration of Charles II. a memorial was presented to him by the Quakers in England stating the persecutions which their fellow-members had undergone in New England. Even the careless Charles was moved to issue an order to the colony which effectually stopped the hanging of the Quakers for their religion, though it by no means put an end to the persecution of the body in New England.

It is not wonderful that the Quakers, persecuted and oppressed at home and in New England, should turn their eyes to the unoccupied parts of America, and cherish the hope of founding, amidst their woods, some refuge from oppression, and some likeness of a city of God upon earth. As early as 1660 George Fox was considering the question of buying land from the Indians. In 1671–1673 he had visited the American plantations from Carolina to Rhode Island and had preached alike to Indians and to settlers; in 1674 a portion of (q.v.) was sold by Lord Berkeley to John Fenwicke in trust for Edward Byllynge. Both these men were Quakers, and in 1675 Fenwicke with a large company of his co-religionists crossed the Atlantic, sailed up Delaware Bay, and landed at a fertile spot which he called Salem. Byllynge, having become embarrassed in his circumstances, placed his interest in the land in the hands of Penn and others as trustees for his creditors; they invited buyers, and companies of Quakers in Yorkshire and London were amongst the largest purchasers. In 1677–1678 five vessels with eight hundred emigrants, chiefly Quakers, arrived in the colony (then separated from the rest of New Jersey, under the name of West New Jersey), and the town of Burlington was established. In 1677 the fundamental laws of West New Jersey were published, and recognized in a most absolute form the principles of democratic equality and perfect freedom of conscience. Notwithstanding certain troubles from claims of the governor of New York and of the duke of York, the colony prospered, and in 1681 the first legislative assembly of the colony, consisting mainly of Quakers, was held. They agreed to raise an annual sum of £200 for the expenses of their commonwealth; they assigned their governor a salary of £20; they prohibited the sale of ardent spirits to the Indians and imprisonment for debt. (See .)

But beyond question the most interesting event in connexion with Quakerism in America is the foundation by (q.v.) of the colony of Pennsylvania, where he hoped to carry into effect the principles of his sect—to found and govern a colony without armies or military

power, to reduce the Indians by justice and kindness to civilization and Christianity, to administer justice without oaths, and to extend an equal toleration to all persons who professed a belief in God. The history of this is part of the history of America and of (q.v.) in particular. The chief point of interest in the history of Friends in America during the 18th century is their effort to clear themselves of complicity in slavery and the slave trade. As early as 1671 George Fox when in Barbados counselled kind treatment of slaves and ultimate liberation of them. William Penn provided for the freedom of slaves after fourteen years’ service. In 1688 the German Friends of Germantown, Philadelphia, raised the first official protest uttered by any religious body against slavery. In 1711 a law was passed in Pennsylvania prohibiting the importation of slaves, but it was rejected by the Council in England. The prominent anti-slavery workers were Ralph Sandiford, Benjamin Lay, Anthony Benezet and John Woolman. By the end of the 18th century slavery was practically extinct among Friends, and the Society as a whole laboured for its abolition, which came about in 1865, the poet Whittier being one of the chief writers and workers in the cause. From early times up to the present day Friends have laboured for the welfare of the North American Indians. The history of the 19th century is largely one of division. (q.v.), of Long Island, N.Y., propounded doctrines inconsistent with the orthodox views concerning Christ and the Scriptures, and a separation resulted in 1827–1828 (see above). His followers are known as “Hicksites,” a name not officially used by themselves, and only assented to for purposes of description under some protest. They have their own organization, being divided into seven yearly meetings numbering about 20,000 members, but these meetings form no part of the official organization which links London Yearly Meeting with other bodies of Friends on the American continent. This separation led to strong insistence on “evangelical” views (in the usual sense of the term) concerning Christ, the Atonement, imputed righteousness, the Scriptures, &c. This showed itself in the Beaconite controversy in England (see above), and in a further division in America. John Wilbur, a minister of New England, headed a party of protest against the new evangelicalism, laying extreme stress on the “Inward Light”; the result was a further separation of “Wilburites” or “the smaller body,” who, like the “Hicksites,” have a separate independent organization of their own. In 1907 they were divided into seven yearly meetings (together with some smaller independent bodies, the result of extreme emphasis laid on individualism), with a membership of about 5000. Broadly speaking, the “smaller body” is characterized by a rigid adherence to old forms of dress and speech, to a disapproval of music and art, and to an insistence on the “Inward Light” which, at times, leaves but little room for the Scriptures or the historic Christ, although with no definite or intended repudiation of them. In 1908 the number of “orthodox” yearly meetings in America, including one in Canada, was fifteen, with a total membership of about 100,000. They have, for the most part, adopted, to a greater or less degree, the “pastoral system,” i.e. the appointment of one man or woman in each congregation to “conduct” the meeting for worship and to carry on pastoral work. In most cases the pastor receives a salary. A few of them demand from their ministers definite subscription to a specific body of doctrine, mostly of the ordinary “evangelical” type. In the matters of