#22- Accoutrements of Catherine Barnwell (Higgins)-Grandmother

 Accoutrements of Catherine Barnwell (Higgins)-Grandmother

This will be a different kind of post: I'm going to tell a story through photos. 
Some of my grandmother's (Catherine Barnwell) children and her husband Jack (Victor) Higgins are covered in other posts on this blog. 

See 52 Ancestors-#9 Barnwells on Past Remains Blogspot and 52 Ancestors- #21 Higgins Kids of the Past [on Past Remains Blogspot] , and 52 Ancestors-#24 Jack (Victor) Higgins on Past Remains Blogspot. 

I visited my grandmother Catherine (Kitty) every week, so I felt like doing something a bit different. This will be a picture story about everyday objects that evoke memories of her.
Of her family, the Barnwells, I have only a bit of reliable information on her parents and siblings. 
Her vitals and family information are in the chart below. BUT SCROLL DOWN to the vintage photos :)  Catherine was known as Kitty or Kate.

Catherine Barnwell’s Parents
Father:John Joseph Lawrence Barnwell B. Dec 16 1881 in Brooklyn, NY D. Oct 1948 NY, NY
Mother: Agnes McCune (last name, variously spelled) B. Feb 1886 NYC    D. about 1934? NYC
9 Barnwell children & spouses
Alice	1905–1952	M. Patrick McGee
Lawrence Joseph	1909–1991	M. Helen Hannon
*Catherine	B. Sept 2, 1911 M 1926             D. Jun 4, 1992	M. Victor "Jack" Higgins
Richard Jeremiah	1913–1981	M. Mae Jones
Regina Mary	1916–1980	M. Leslie Waite
Thomas Joseph	1918-1976	M. Vera Gibson
Gerard	1921–1985	M. Augusta Lucille Knapp
Josephine "Lucille"	1924–2000	M. George Traylor
Vincent	1926–1990	M. Veronica Dooley
Infant deaths:	Agnes,  John	and Edward

Before Jack and Kitty moved up to Sullivan County in the 1930s Jack was first sent to work in the Dannemora prison there and Kitty followed. 
Kitty found the long winter in this northern county too much for her (Clinton County is the furthest north and easterly state in NY, bordering Canada). 
 
She would tell a story of her getting a new Easter outfit in Dannemora, probably a dress with matching hat, likely new shoes or at least new stockings.
Easter Sunday morning came and she arose eager to dress in her new outfit only to find they’d become snowbound by a blizzard overnight (normal weather for Easter in northern NY). 

As she told it, she decided then to pack and to return to NYC: which she announced to Jack.  
That they moved to Sullivan County and not Clinton was all we need to know about the conclusion of the story. 

She was a woman who liked dressing up and going out. The sleepy life of small towns like Neversink and Woodbourne didn’t suit her but she had plenty of activity raising children.  Remember, she was not yet 16 when she married, the only “adult” life she knew apart from being a mother was being a teenager: dressing up and going out. 

However, having a big family meant she was always either working, working at home, or taking a break from working.  Vacations were trips to see her sisters in New York now and then. I don’t recall her being in clubs or outside activities. 

I don’t have any photos from her youth.  Here she is in a family photo taken in Neversink about 1942. She had very white skin, dark brown eyes, and dark brown, nearly black hair.  
 

Kate abt 1941

I think Kitty liked glamor, or at least, “the glamor of glamor.” Here are a few objects which I always associate with her.

I A wall plaque on her kitchen wall 
I don't know who gave this to her or when, but it is certainly "vintage" by now. It's a simple varnished wood plaque, on which is painted  a woman in a mink stole, a man in a top hat, and what seems to be the NYC skyline in the background with this saying: 

“We don’t want to be big shots--just live like ‘em.” 

II Ponds Cold Cream
Kitty was one of the millions of people who used this. She'd remove makeup with it, so she often smelled of Ponds. She comes to mind whenever I catch a whiff of this still used this product.
I found a Ponds Poster on line from the 1920s which she might have seen:

 

Here is an older version of the Pond's Cold Cream--I think the ones I recall were a different color label, same jar, same contents.

III Dresses

I think Kate knew how to dress with style, though never had much money to spend on it.

She seemed to select which suited her figure and height (she might not have been barely 5’2’’). 

These styles were probably reflect how she dressed-or wanted to-in each period. (I’m pretty sure she shied away from browns in the 50s--she wasn’t a “brown” personality at all.)

late 1920s 

 

mid 1930s

Notice the "peplum" feature has gained a foothold in the 1930s.

1945 

The peplum feature remains--and the "sweetheart" necklace has been added by the 40s.

Evening & Day dress- late 1940s

 Peplum feature remains but dress lengthens. 

Kitty at Richie's graduation  c 1960

Notice Kitty's dress is 2-piece, with a hat to match and a white purse (after all, it was spring).

IV Shoes
Kitty's feet were very small and she had a high instep and a high arch to her feet. She would often wear strap shoes with open toes, a bit of a wedge heel (but usually in canvas). 

 

or a selection for summer:

V Lipstick
Kitty liked red lipstick - at least that's what I recall. She looked good in it, too. Remember those "golden" tubes? 
Did every manufacturer buy them from the same vendor?

circa mid-1960s

VI Costume jewelry
Costume jewelry is my friend-and Kitty was in agreement with this. When I was old enough probably 9 and up, she would occasionally give me a handful of old costume jewelry. It was always stuff she was done with--and usually nothing I really wanted to keep but it was “new to me” and entertained me for an afternoon. 

The brooches I recall were large  and loud.  I could never figure out when and why women would wear them.  Since they usually were in good repair, I guess Grandma couldn’t make them work for her, either. I’d pin them on at home but they pulled on the clothes and just looked odd on a cotton jumper, so they ended up lost to the ages.

Very 60s. A wa-cha-ma-call-it

Supposed to be a star

Flies chasing one another?

VII Lucky Strike cigarettes
It was her brand, it's an old brand. Kitty may have tried Virginia Slims when they came out, but Luckys were her brand. (No, I don't smoke--and she advised against it. "I'm stupid! That's why I smoke!) She did quit late in life, however.

LS (MFT - means fine tobacco)

Plain Zippo lighter

VIII Perfume (cologne)
Evening In Paris (which you can still buy). I think of this  as her trademark fragrance. But trademark fragrances can be overdone: 
One year several of her grown children gave it to her for Christmas. Her tiny dressing table was afloat with Evening in Paris. That was probably the year she swore off of it too.

1960s bottle - for sale everywhere

Thank you to the many "vintage" collectors and resellers who posted images on Google Images. I shamelessly used your pictures--and I hope you get some sales as a result!

#20 - Phebe Willets Frees Her Slave before Rev War: Westbury, NY & Gets Other Quakers to Free Theirs!

My mother (the descendant this Phebe Willets) made it clear to us all from our youngest days that all people are of equal value. I did not know that there was a racism problem in this country until I heard about it on radio.  Both my parents set a good example for us and their children imitate what their parents embrace (and, by extension, the culture will be affected).

These ancestors had embraced ideas regarding people’s equality first on religious grounds, and some of them paid heavily for it. 

In this ancestral line some fought the Civil War for the Union, others were engaged in helping escaped slaves make it to safely to the North, and others spearheaded the first manumissions in New York.

Phebe Willets, my 7th great grandmother, was born in 1699 a Quaker home. Phebe became Quaker preacher and traveled and preached. She is the subject of Post #22 on this blog (with regard to her preaching).
Eventually, she married first at 32, a much older man, Adam Mott. They had three children, including my 6th great grandmother Elizabeth Mott. After Adam died, she married widower Tristam Dodge (she was in her 40s). She died in her 83rd year.
I find scattered references to Phebe Willets Dodge (or Phebe Willets Mott Dodge) in history books now and then. They usually say something like this:
 

However, what this doesn’t reveal is that she actually began the ball rolling at Old Westbury Meeting: beginning with her, the Friends at Meeting eventually manumitted all their slaves. This wasn't as light a matter as it sounds: people often found they had serious financial loss when they manumitted a slave. Long Islanders needed manpower to get jobs done: if you pay someone it makes a dent in your pocketbook. 

In 1939, Marietta Hicks (the niece of my great-great-great grandmother Marianna Hicks) turned over the original manumission papers which were witnessed (or "affirmed") at Old Westbury Meeting to {name?} someone for safekeeping.
 
The papers were transcribed, and someone eventually copied them, and we now have digital versions of these papers. (Though only some of the originals are available).
 
The typical wording of the manumission paper was similar to Elias Hicks’ and it went this way:
 

However, Phebe Willets (Dodge) was the first person in Old Westbury to manumit her slave. 

In contrast to the others, Phebe’s commitment to her faith rings out in her manumission paper: it was a cause based in her faith, not a statement for the Meeting.  Her conscience provoked her sense of obligation, and her ethics derived from that, not the other way around.  By this time, she was elderly,  she had nothing to gain, yet she felt it unChristian to keep another person as a slave.

Her manumission has a distinctly different tone to it (as its transcription shows). 
Phebe had been considering this issue for "some years" and it was a concern. It was her "duty as a ..Christian act to set her at Liberty." ["her" is Rachel, a slave her 2nd husband had left her when he died]

I would guess since she had been a Quaker preacher of some notoriety, she probably also urged others passionately (along with several other Friends who felt similarly, such as Elias Hicks) to do the same, and to stimulate the Friends in Meeting on this.  
Indeed, by the end of the Revolutionary War Old Westbury Meeting had manumitted all their slaves.
But what is striking to me--having lived in other cultures--is that the faith was proactive in its goodness.
--------------------------------------
Below find the transcribed manumissions--there might be an ancestor of interest in here:

 

Richard Willits manumits Jean, affirmed by Elias Hicks and William Valentine, of one several originals left.

#19 - Phebe Willets (Mott) (Dodge)- Female Preacher when before Women were Equal - part 1 of 2

Phebe Willets, Female  Preacher Before Women were Equal (part 1/2)

I almost missed this ancestor because I made the mistake of focusing on the male names.
Beginning with my mother's side, the first names go backwards like this: Elizabeth (my grandmother)-Bertha-Marianna-Mary-John-Samuel-Elizabeth-Phebe Willets (Mott) (Dodge). Or, the visual:
  
Phebe Willets was born in 1699, and died in 1782 in her 83rd year, having lived through the transition from Dutch to English control of New York, the French & Indian War, and dying right before the end of the Revolutionary  War.

She married "late" (in her 30s) Adam Mott (who was much older) and they had 3 children [including my ancestor Elizabeth Mott]. Adam died when her youngest was a toddler. Phebe remarried (Tristam Dodge), he also predeceased her.
Long Island Quakers began meeting before Penn's: about 25 years before William Penn's settlement in Pennsylvania & about 20 years before Burlington, New Jersey in 1657.

By the late 1600s, when Phebe Willets was born, there were more Friends Meetings (Quaker equivalent of churches) in Queens County-which then included some towns also in what is now Nassau County-than Presbyterian, Dutch Reformed or Anglican churches. 

Not only that, but the Quakers exerted influence that was disproportionate to their numbers, and their influence lasted into the early 1800s. 

Quakers were especially noted for recognizing women as equal and valued members. They spearheaded much of what we call Gender Equality. 

From what I have read, the Quaker values, heritage and ways of thinking and behavior, helped give women the strength to organize for female suffrage.   Did you know that at the First Woman's Rights Convention in Seneca Falls, NY in 1848, the main organizers were Quakers or former Quaker--except one (Elizabeth Cady Stanton)? [They were: Lucretia Mott, Mary Ann M'Clintock, Jane Hunt=Quakers; Martha Coffin Wright=Quaker,but disowned for marrying out of unity; and the non-Quaker=Elizabeth Cady Stanton].

Women & Preaching
Even today, the recognizable names of ministers and preachers are usually males.  Most denominations don’t recognize women as leaders in the church (called ordination). 

The Society of Friends began differently. Since the beginning of Quakerism in the 1600s, starting with Margaret (Askew) Fell of England  (who wrote the book,“Women’s Speaking Justified: a Scripture-Based Argument for Women’s Ministry”) women in Quakerism were preachers. I guess that set the pace.
"They practiced greater equality for women centuries before most other religious groups--women Quaker ministers and missionaries came to Long Island, and women ministers from Long Island traveled to preach and exhort."(Women in Long Island's Past: A History of Eminent Ladies and Everyday Lives, by Natalie A Naylor).

This, at a time when women didn't vote or even speak in public meetings. And they DID NOT PREACH.
Quakers in the American colonies recognized many “official preachers” (for more, see Daughters of Light by Rebecca Larson, and Strangers & Pilgrims-Female Preaching in America by Catherine A Brekus).
A preacher was distinct from being moved to speak in a typical Quaker meeting where either sex may speak--preachers were specially recognized:

Explanation from Carol Faulkner

Phebe Willets stood out to me because she was recognized by her Long Island Meeting as a preacher. Phebe not only preached, but she traveled and preached. That suggests she was in some kind of demand by other meetings.

Before you think Phebe was speaking about gender equality, think again. All preachers were recognized as having a special gift which was rooted in faith, not in the outcomes of the faith. Gender equality was an outcome of their faith.

"their vindication of women’s right to preach was always secondary to their faith in biblical revelation. 
They were biblical rather than secular feminists and based their claims of female equality on the grounds of scriptural revelation. 
Female preachers were too conservative in their theology for women’s rights activists but too radical to be remembered by evangelicals.”  (Strangers and Pilgrims - Female Preachers in America by Catherine A Brekus)

Phebe Willets, it seems, was one of those women ministers. She expanded her field when she traveled as companion minister with Susanna Morris and Mary Weston in 1752 -1753 to meetings in England.

Knowing Quakerism & a bit of Quaker history, I agree with Larson when she asserts that female freedoms helped to bolster the hand of women involved in the nascent women's rights movements:

From "Daughters of Light" by Rebecca Larson

This post is Part 1 of 2 about her because Phebe will appear in the follwing post for (once again) setting the pace for her fellow Quakers--and they set pace for New York at the time. 

Phebe Willets Mott or Phebe Willets Dodge appears over and over histories of the 1700s, I am so glad I followed this line. I'll have to continue to keep an eye on other my female lines now and then!

from appendix of female preachers "Daughters of Light" by Larson

#17 - Phebe and Mary Willets SISTERS, or how intertwined can you get?

 Pedigree Collapse Running Amok

Quakers of the past habitually married a relative--sometimes cousins, sometimes distant cousins. My Quaker ancestors who remained on Long Island are just about the most notoriously intermarrying families. 

They had good reasons to and no reason not to, as a result names like Townsend, Seaman, Willis, Hicks, Willets, Mott, etc. are sprinkled liberally throughout the family tree. 

I feel a bit better when I read up on the Motts and find that some of the best minds in genealogical research have to keep amending the "Adam Motts" of Long Island. 
I was preparing for #21 (which will be about Phebe Willets [Mott] [Dodge]) and it occurred to me that her daughter's grandson (from her marriage to Adam Mott) was also related to me by another branch. 

I had to draw it on paper first to clarify the relationships. Yes, Phebe and her sister Mary Willets are both my ancestors through John Willis. I created a graphic, below.
 
The double boxes (green and deep lavender) indicate Phebe and Mary Willets' relationship as siblings. A lavender box indicates Phebe's descendant and  a green box Mary's descendant until we get to John Willis who has both green and lavender boxes around him. Start at the top, where I identify Phebe and Mary's parents by the blue and pink boxes.

[As an aside, John Willis (husb of Elizabeth Mott) had a double wedding with his sister Sarah when she married another Mott (yes, another Adam), and later their other sister Amy married another Mott brother (Stephen). ]

John Willis from Mary and Phebe Willets

#16 - Quick Quakerism in America-Religious Persecution, Petition for Religious Freedom, Freeing their Slaves, and the Underground Railway

MARY DYER - QUAKERS AND BAPTISTS - RHODE ISLAND

Mary Dyer was an English Puritan living in the Massachusetts Bay Colony at Boston. 
In 1637 she supported Anne Hutchinson, who believed that God 'spoke directly to individuals' and not only through the clergy. They began to organize groups for Bible study.  

She and her husband William Dyer, Anne Hutchinson, and others were banished from the colony in January 1637/8. They moved to Portsmouth in the Rhode Island colony together with the religious group they had formed. 
(Note: the much maligned “Anabaptists” -or Baptists - found a home in Rhode Island. Many Anabaptists from Europe migrated to Rhode Island for religious freedom.)

MASS BAY OUTLAWS QUAKERS

At the end of 1658 the Massachusetts legislature enacted a law that every Quaker who was not an inhabitant of the colony (of Massachusetts) but was found within its jurisdiction should be apprehended without warrant by any constable and imprisoned. 

On conviction as a Quaker, should be banished upon pain of death. That every inhabitant of the colony convicted of being a Quaker should be imprisoned for a month, and if obstinate in opinion should be banished on pain of death. Some Friends were arrested and expelled under this law.

EXECUTIONS AT BOSTON COMMON-INTERNATIONAL RELIGIOUS FREEDOM DAY

William Robinson and Marmaduke Stephenson‘s were executed on Thursday 27 October (the usual weekly meeting day for the Church in Boston) 1659, and the gallows stood on Boston Common.   In memory of this, October 27 is now International Religious Freedom Day to recognize the importance of Freedom of religion.

LONG ISLAND QUAKERS

In 1657, a boatload of Quaker missionaries from England landed on Long Island. One of them, Robert Hodgson, drew large crowds to his meetings. He was arrested, imprisoned, flogged and treated very severely. Some of the Dutch colonists interceded and secured his release. 

VLISSENGEN- OR FLUSHING- QUAKER MEETING HOUSE

At 137-16 Northern Boulevard, Flushing, New York was the Flushing Friends Meeting House. Built in 1694 by John Bowne and other early Quakers, allegedly the 2nd oldest Quaker meeting house in the nation.

In 1645, Flushing, then called Vlissengen, was charted as part of New Netherlands. But it was settled largely by English families, as were the settlements at Gravesend, Oyster Bay and Jamaica, Long Island. 

The first known Quaker in the United States, Richard Smith, lived in Long Island. He, with other Quakers, visited Boston in 1656, but all were put in jail as soon as they arrived and sent back to England.  Still, that did not deter Quakers from migrating--they came to Long Island and spread Oyster Bay, despite continued opposition on the part of the government and heads of the Dutch Church. 

However, Peter Stuyvesant, the governor of New Netherlands, distrusted the Quakers. He issued an edict forbidding anyone in the colony to entertain a Quaker or to allow a Quaker meeting to be held in his house.

REQUEST FOR RELIGIOUS FREEDOM: THE FLUSHING REMONSTRANCE

A respected Flushing colonist, Henry Townsend, held a Quaker meeting in his home and was fined and banished. 
This prompted a protest from Flushing citizens, which is perhaps the earliest demand for freedom of religion made by American colonists to their political superiors. 

It is dated December 27, 1657, and is drawn up and signed by Edward Hart, the Town Clerk, Tobias Feake the schout (sheriff), and twenty-eight other citizens. These citizens of reminded the Governor that their charter allowed them

 "to have and enjoy Liberty of Conscience according to the Custom and manner of Holland, without molestation or disturbance."

This came to be known as the Flushing Remonstrance: It was perhaps the first time that a group of settlers in the New World petitioned the government for religious freedom. It was commemorated in a United States postage stamp issued three hundred years later.
The Flushing Remonstrance says this in its argument for religious freedom: 

"for if God justifye who can condemn; and if God condemn who can justifye... And because our Saviour saith it is impossible but that offenses will come, but woe unto him by whom they cometh, our desire is not to offend one of his little ones, in whatsoever form, name or title hee appears in, whether Presbyterian, Independent, Baptist or Quakers, but shall be glad to see anything of God in any of them desiring to doe unto all men, as wee desire all men should doe unto us, which is the true law both of church and state."

The Flushing Remonstrance goes on to quote the original Flushing Charter, which grants Flushing the right

"to have and Enjoy the Liberty of Conscience, according to the Custome and manner of Holland, without molestation or disturbance."

Eventually a demand from the burghers of Netherlands directed the Governor of New Netherlands to end the severe punishment of the Quakers in 1663.
However the English took possession of the colony in 1664, (the following year) and continued for some years to impose fines and order restraints on account of Quakers--but less severely.

In 1671/72, George Fox, the founder of the Quaker movement, visited the Bowne House and preached under a stand of oak trees across the street. The oaks have gone. 

The site of his sermon is marked with a stone memorializing the event. Council Rock is considered the memorial site of the meeting of George Fox with the Quakers on Long Island.

Council Rock- George Fox met with "Wrights, Underhill and Feeke at Quaker Gathering" 1672

LONG ISLAND QUAKERS AND SLAVERY

In 1716, John Farmer called for the abolition of slavery at a meeting assembled at Flushing. Other Flushing Quakers who spoke out against slavery, including Friends who traveled with John Woolman when he visited Flushing and Long Island to speak against slavery.

William Burling, a member of Flushing Meeting, published one of the country's first anti-slavery addresses in 1718.
Flushing Meeting formally condemned slavery as incompatible with the principles of Christianity in 1767 and urged members not to purchase slaves in 1773.

The New York Yearly Meeting banned members from owning slaves in 1774. 

This was not an easy decision. Elias Hicks of Jericho noted "a great unwillingness in most of them to set their slaves free." But by the time of the revolution, most New York Quakers were convinced and set their slaves free.  Friends were encouraged to bring black servants to meetings for worship, to see to their education, and to arrange special meetings for them.

Flushing Meeting began arranging for regularly held gatherings of black worshipers at Westbury, Cow Neck (now North Hempstead), Matinecock and Bethpage in 1784. 

Since Flushing Meeting House was unavailable during the war, the New York Yearly Meeting moved to Westbury, Long Island, never to return.

WESTBURY FRIENDS MEETING MANUMITS SLAVES

Westbury: in 1657, Captain J. Seaman purchased 12,000 acres from the Algonquian Tribe of the Massapequa Indians. And in 1658, Richard Stites built a homestead in this area. Theirs was the only family farm until an English Quaker, Edmond Titus and his son, Samuel, joined them and settled in an area of Hempstead Plains now known as the Village of Westbury.

In 1675 Henry Willis, also an English Quaker, named the area "Westbury", after his hometown in England. 

Other Quaker families who were also seeking a place to freely express their religious beliefs joined the Tituses and Willises. The first Society of Friends meeting house was built in 1700.

One researcher wrote: "The early history of Westbury and that of the Friends are so interconnected that they are essentially the same." I would argue that the early history of all the Friends of Westbury, Oyster Bay, Flushing and Matinecock are so intertwined, it's hard to find someone unrelated.

Beginning in 1775, compelled by their religious beliefs, the Westbury Friends freed their black slaves. Many of these freed men and women built their own homesteads on the open land near the sheep grazing pastures. Their new community consisted of farms and dairy farms.

In 1834, with Quaker assistance, the freed slaves and their descendants built the New Light Baptist Church. See post about Isaac Hicks.  (It is now called the African Methodist Episcopal Zion Church, the building still stands on the corner of Union Ave. and Cross St.)

These Quakers like so many landowners of their time owned slaves. Phebe Willets (Mott) (Dodge), a member of Westbury Meeting, was the first woman on Long Island to manumit her slave. (See 52 Ancestors - Post #20 for her story).  

Below are 2 original manumission papers done at Westbury Friends Meeting by Willets Kirby. The manumission is "affirmed" (witnessed) by two other Friends.
Someone thoughtfully transcribed names and information of all the donated manumission papers in the 1930s and those six pages can be found below as well.

Willets Kirby manumits slave Lukem 1784 Westbury Friends Meeting

Willets Kirby manumits slave Thomas 1784 Westbury Friends Meeting

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p. 1

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p 2

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p 3

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p 4

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p 5

1939 Transcription of Original Manumission Documents of the Westbury Friends Meeting p 6

WESTBURY  MEETING - A WAY STATION FOR THE UNDERGROUND RAILWAY.

From the early 1800s more blacks came to the area via the Underground Railroad. 

For some, Westbury was only one stop on the way to Canada, but several stayed in this area after being harbored in secret rooms in the homes of the Quakers. Valentine and Abigail Hicks had a  house famous for hiding former slaves seeking freedom, as did many other families-many of them Quakers. Matinecock, Jericho and Westbury were all hubs of activity for many Quakers who believed it wrong to have slaves.

Matinecock Meeting  founded in 1671. Erected in 1725. "Oldest officially organized Friends Meeting in the US."

Matinecock out building

Jericho Meeting 1788

Jericho Meeting

The Jericho Friends Meeting House was erected in 1788, and stands off of old Jericho Turnpike. The notable Quaker Elias Hicks lived nearby and is buried in the cemetery here along with many other notable Quaker names, like Underhill, Willis, Willets, Seaman and, of course, Hicks.

#15 - From Hicks to Hawxhurst in One Leap

  From Hicks to Hauxhurst

I'm jumping ahead  to a woman who was of the Hicks line.  She was my great grandmother Bertha Hawxhurst. I'm going to move us quickly through the Hicks-to-Hauxhurst point from Issac Hicks of the previous post. (Later I'll post what anecdotes and photos/letters I have from the Hicks family). 
In the previous post:
Isaac Hicks (my 5th great grandfather) married Sarah Doughty, thus linking the Hicks family with the Doughtys.
-----------
Their son John Doughty Hicks (my 4th great grandfather) linked the Rushmore and Townsend families to the line when he (John Doughty) married Sarah Rushmore.
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Their son, (another) Isaac Hicks (my 3rd great grandfather) married Mary Fry Willis, linking the Willis and Kirby families (and, I'm sure you've guessed the Fry family).

They had Marianna Hicks, (my 2nd great grandmother), thus breaking the long line of Hicks males in my direct ancestry.
-----------
Marianna Hicks married a William Ephraim Hawxhurst, son of Ephriam Hawxhurst and Charity Titus (Titus is another common Long Island family).

Their daughter, Bertha Charity Hawxhurst, was my great grandmother.
-------------
My great grandmother Bertha Hawxhurst married a Quaker from Pennsylvania: Chester Julian Tyson.
As a postcript: Her sister, Mary Willis Hawxhurst, married Chester's brother Edwin Tyson. And that is another story.  ENLARGE THE Group Sheet to Read it.

Below the break, I've inserted 3 "Family Group Sheets"  in a series. They show names and siblings and parents names of the Hicks and non-Hickses from Issac and Sarah Doughty to Bertha Hawxhurst.