An Essex Quaker Visits the Native Americans

Julie Miller, a masters student from University of Essex, has taken up a research placement at the Essex Record Office, conducting an exploration into the story of John Farmer and his adventures, particularly in pre-revolutionary America, and has been jointly funded by the Friends of Historic Essex and University of Essex.  Julie will be publishing a series of updates from the 12-week project.

In May 1713 John Farmer was in Maryland attending the Western Shore Yearly Meeting of Friends..

“Afterwards I staid som time in Maryland & wrought with my hands at wool combing… While I was here I received fresh orders from Christ to have meetings amongst Indians in order to their convershon to Christ & to go to Virginia & Pensilvaina & ye west Indies in his service.” [i]

Farmer then set out to meet the local Native American communities properly and having had a good meeting amongst friends he commented that he had given testimony amongst “Indians and some Chief Indians and they were glad of it and marvelled that no such thing had been before offered to them”[ii]

He went on to say an interpreter spoke Farmer’s testimony and prayer at a meeting “to which the Indians several times gave their approbation in their way by giving a sound” [iii]. We can only wonder what form that sound took.

In August 1713 Farmer was at the Mulberry Grove plantation in Maryland at an evening meeting at George Truit’s house, where they were joined by a Native American priest, an interpreter and a number of other Native Americans.  Later in the evening they were joined by the “Indian King” who “spake very good English” and invited Farmer to visit their settlement.   In September 1713 he had a memorable visit lodging with the “Shuana Indians” at Conestoga on the Susquehanna River, staying in what he described as an “Indian King’s Palace”, where he slept on “bare [bear] skins on scaffolds before a good fire, for it was a cold frosty night”[iv]

Extract of page 8 of Part 2 of the Journal of John Farmer dated December 1714.  Essex Record Office Cat D/NF 3 addl. A13685 Box 50

In September 1713 Farmer was at the Philadelphia yearly meeting where he told the assembled Friends that he wanted to spend more time with the Native Americans and he received a Certificate of Unity from the Philadelphia Friends and received help and translators to hold meetings in Pennsylvania and share his testimony of the story of Jesus.

Farmer spent six months travelling and preaching with the Native Americans.  On 9th October 1713 there was a

large meeting amongst Indians nere Brandy Wine River in Chester County in Pennsylvania. Where a honest Swede did well Interpret for mee. It was a large & satisfactory meeting to the Indians & to our friends & to mee at the End. Whereof the Indians said that they were pleased with what they heard in the meeting.”[v]

John Farmer was aware that the Native Americans had a belief in God and the Devil and a concept of heaven and hell:

“The Indians have a beliuef of God. & that hee hath a son. & that hee is Good. & that the good people when they dy goe to him: & bee alwais in pleasure. But after ye bad people dy they are alwaise in affliction. The Indians also say yt there is a Divel who is bad & ye Author of badness & they are afraid of him.” [vi]

Virginia and Maryland Map Augustine & Moll Hermann C1700

But he reported that much trouble was being caused in the Native American communities by rum.  One man told him about a dream story he had heard:

The Indian in a trance had one com to him & bid him goe back & live well & then when hee dyed hee should be amongst thouse Indians who were in pleasure. Hee was asked why then did hee live badly by drinking to much Rum. Hee answered that before white people cam amongst them they were good & kind one to another but now they are becom bad & hard to one a nother that they may have wherewithal to buy Rum.”[vii]

At a meeting on 18th October 1713 at Conestoga, Farmer met up with Philadelphia Friends Hugh Lowden and Andrew Job.  At a meeting they convinced the Native Americans there to send one of their sons to Philadelphia to be taught to read and write in order that he could translate and ensure that “the love that hath hitherto been between you and us continuew between our Children and your Children after us, which the Indians assented to” [viii].

Farmer was obviously interested in the Native American’s spiritual understanding of the world around them and he reported the story of one hunter’s unearthly encounter:

“Ye sd Indian had bad luck in hunting. At wch hee was troubled & then see a man in white Raiment stand before him. Who asked him why hee was troubled & further said dost thou not know yt there is a great God who ruleth althings & giveth good luck to whome hee please? Do thou live well & teach ye Indians to do so too & then hee will give thee good things. The Indian asked him his name where upon hee gave himselfe ye name of a bird (wch the Indians say is so holy yt hee never tocheth ye ground) & then vanished out of the Indian’s sight.” [ix]

Within the journal I have not found references to Native American communities resisting or objecting to the conversations with John Farmer in particular and the Quaker’s in general.   He was not the first Quaker visitor, Thomas Chalkley had been at Conestoga in 1706 and had a good relationship with a female tribal leader who he called “an old Empress” who had dreamed that a friend of William Penn’s would be visiting and had advised her people to allow them to preach. Thus the foundations had already been laid for Native Americans to be receptive to the Quaker message.  At least initially.[x]

By November 1713 John Farmer was back in Philadelphia where he tallied up the miles he had travelled since arriving in America and found it to be 5607 miles.   It was then time to start planning for the next part of his journey, to the Caribbean Islands.

And so we leave our intrepid Essex Friend in Philadelphia, waiting for the ship to take him all the way to Barbados.


[i] John Farmer Journal, Essex Record Office A13685, Box 51, p.50

[ii] John Farmer Journal, Essex Record Office A13685, Box 51, p.50

[iii] John Farmer Journal, Essex Record Office A13685, Box 51, p.50

[iv] John Farmer Journal, Essex Record Office A13685, Box 51, p.50

[v] John Farmer Journal, Essex Record Office A13685, Box 51, p.55

[vi] John Farmer Journal, Essex Record Office A13685, Box 51, p.56

[vii] John Farmer Journal, Essex Record Office A13685, Box 51, p.56

[viii] John Farmer Journal, Essex Record Office A13685, Box 51, p.55

[ix] John Farmer Journal, Essex Record Office A13685, Box 51, p.56

[x] John Farmer Journal, Essex Record Office A13685, Box 51, p.55

For further information see Thomas Chalkey’s Journal for 1706 chap 45: http://www.archive.org/stream/journalofthomasch00chal/journalofthomasch00chal_djvu.txt

An Essex Quaker’s American Adventure 1711 – 1713

Julie Miller, a masters student from University of Essex, has taken up a research placement at the Essex Record Office, conducting an exploration into the story of John Farmer and his adventures, particularly in pre-revolutionary America, and has been jointly funded by the Friends of Historic Essex and University of Essex.  Julie will be publishing a series of updates from the 12-week project.

In this installment we will look at some of the encounters John Farmer had in pre-revolutionary America.

Having returned to Essex in England from his Irish adventures in May 1711, and not being one to stay in a place for long, by Autumn 1711 John Farmer was off on his travels again.  Before travelling John Farmer’s wife Mary, step daughter Mary Fulbigg and 10-year-old daughter Ann moved from Colchester where they had settled in 1708, back to Saffron Walden. John explained further in his journal:

“I staid at home a little with my wife & helped hur to remove to Saffron Walden. For shee thought it best for hur in my absence to bee there amongst hur relations with hur lame daughter whom she hoped there to help in to busness whereby shee might git hur a living: which shee could not doo at Colchester.  But Colchester is ye best place of ye 2 for my wifes nursing & my woolcoming.  Whereby wee earned good wages there untill my wife was taken from it by hur daughters sickness & I was taken from it by ye Lords sending mee to Ireland as aforesaid”.[i]

John Farmer Journal, Essex Record Office A13685, Box 51, p.46

After putting his affairs in order John Farmer set off from Gravesend on 1st November 1711 on a ship called the Thomas of London, captained by Master Benjamin Jerrum.  The voyage was uneventful, and John Farmer was allowed to hold meetings on board and landed in Maryland at the beginning of March 1711/12 having spent 4 months at sea.  Having been met of the ship by well-known Quaker Richard Johns Senior, John Farmer stayed with Mr Johns at his house ‘Clifts’, in Calvert County while he travelled within Maryland, and held several meetings along the Western Shore before travelling on to Virginia where he held a further eighteen meetings. 

In Virginia Farmer was troubled by reports that local Quakers had been imprisoned for refusing to help build garrisons or fortifications.  This reluctance was due to a key principle of the Quaker movement, the Peace Testimony declared by founder George Fox in 1660, which was a vow of pacifism that endures to this day.[ii]  Quakers refused to have any part in building fortifications and rejected all weapons of war. Farmer recounted stories of the harm done by the local Native American people to settlers who had been persuaded to take up arms, and the Quakers saved by tribespeople when they held no weapons: 

“For I have been cridditably Informed yt som friends hereaway for severall years (in obedience to Christ) have refused to make use of Garrisons & carnall weapons for their defence against Indians: & have Insteed thereof made use of faith in God  & prayer to God: & hee hath saved them from beeing destroyed by Indians …who did destroy their neighbours who did use weapons, particularly one man whom his neighbours perswaded to carry a gun, but the Indians seeing him with a gun shot him deadly and they afterwards said that it was his carrying a gun that caused them to kill him which otherwise they would not have done.”

Moving on to North Carolina John Farmer was troubled to hear of a recent massacre 20 miles away and reported in his journal that he heard a Quaker had forcibly taken land from the local native Americans, “whereas hee might have bought his land for an iron pottage pot.”

Herman Moll: New England, New York, New Jersey and Pensilvania, (sic)1729

Native American communities had suffered considerably at the hands of the new settlers who raided the villages and kidnapped the people to be sold into slavery and stole land. The tribes had also suffered substantial population decline after exposure to the infectious diseases endemic to Europeans. As a result, under the leadership of Chief Hancock, the southern Tuscarora allied with the Pamlico, the Cothechney, Coree, Woccon, Mattamuskeet and other tribes to attack the settlers in a series of coordinated strikes that took place in Bath County, North Carolina on 22nd September 1711 and which heralded the start of the Tuscarora War that lasted until 1715. [iii]

John Farmer described the suffering of that Quaker family in the Bath County Massacre though it is clear where he felt the fault lay.

“These Indians haveing been much wronged by English French & pallitins did at last come sudenly upon ym & kiled & took prisoners, as i was told 170 of them & plundered & burnt their houses. Amongst the rest ye said Friend was kiled as he lay sick in his bedd & his wife & 2 young children wer caried away captive & Induered much hardship.  But upon a peace made with ye Indians they were delivered & returned to Pensilvania.” [iv]

Travelling back to Virginia and then Maryland John Farmer attended the 1711 Yearly Meeting at West River on the Western Shore of Maryland but there he contracted ‘ague & feavor’ which made him too ill to travel for four weeks and began what he called a “sickly time for mee and others”.  This was almost certainly Malaria which was endemic at the time. Eventually he recovered, and travelled on to New York, Rhode Island and Nantucket Island before arriving in Dover, New England. He was not specific about the date, but it was sometime in 1712.  Farmer recorded that he held many meetings amongst Friends and others “notwithstanding the danger from the Indian Wars which had long been destructive in this part of New England.”[v]  

In the winter of 1712 Farmer was in Rhode Island where he nearly died after being injured in a fall from his horse.  But by May 1713 he was recovered enough to attend meetings at Long Island, East and West Jersey and back to Maryland where he spent some time working at wool combing again, presumably to increase his depleted funds. 

It was here that “I received fresh orders from Christ to have meetings amongst Indians in order to their conversation to Christ and to go to Virginia and Pensilvania and the West Indies in his service”.[vi]  And thus the next year’s travel was planned. 

And that is where we can leave John Farmer, planning his first expedition to take the Quaker message to the Native American people.  And those encounters will make up the content of the next article.


[i] John Farmer Journal, Essex Record Office A13685, Box 51, p.44

[ii] To George Fox, this principle served a two-fold purpose, as a protest against the horrors of the English Civil Wars, and to try to mitigate the opportunity for violence to be done to Quakers, if they were perceived as peaceful, if rather disruptive, themselves.  For more information see M Rediker, The Fearless Benjamin Lay, 2017, Verso, London Ch 1, p.19

[iii] The Tuscarora War was fought in North Carolina from September 1711 until February 1715 between the British, Dutch, and German settlers and the Tuscarora Native Americans. The Europeans enlisted the Yamasee and Cherokee as Indian allies against the Tuscarora, who had amassed several allies themselves. Principal targets were the planters along the Roanoke, Neuse, and Trent rivers and the city of Bath. They mounted their first attacks on 22nd September 1711 and killed hundreds of settlers. One witness, a prisoner of the Tuscarora, recounted stories of women impaled on stakes, more than 80 infants slaughtered, and more than 130 settlers killed. The militia and approximately 500 Yamasee marched into Tuscarora territory and killed nearly 800, and after a second assault on the main village, King Hancock, the Tuscarora chief, signed a treaty. After a treaty violation by the English, war erupted again.  The militia and about 1,000 Indian allies travelled into Tuscarora territory. Approximately 400 Tuscarora were sold into slavery.  The remaining Tuscarora fled northward and joined the Iroquois League as the Sixth Nation.

For more information about these events see

https://en.wikipedia.org/wiki/Tuscarora_War

https://northcarolinahistory.org/encyclopedia/tuscarora-war/

https://tuscaroranationnc.com/tribal-history

[iv] John Farmer Journal, Essex Record Office A13685, Box 51, p.46

[v] John Farmer Journal, Essex Record Office A13685, Box 51, p.47

[vi] John Farmer Journal, Essex Record Office A13685, Box 51, p.50

An Essex Quaker in Ireland 1710 – 11


Julie Miller, a masters student from University of Essex, has taken up a research placement at the Essex Record Office, conducting an exploration into the story of John Farmer and his adventures, particularly in pre-revolutionary America, and has been jointly funded by the Friends of Historic Essex and University of Essex.  Julie will be publishing a series of updates from the 12-week project.

At the end of the last post we left John Farmer living in Colchester.  He was a 43-year-old family man, a wool comber by trade and his wife Mary was working as a nurse.  They had two children, Mary Fulbig, Mary’s 20-year-old from her first marriage, and Ann, now about 8 years old. But John Farmer was also an itinerant Quaker minister who was regularly moved by Christ to travel, giving his testimony at inns and on the streets and he had already travelled widely in England, Scotland and in some of Ireland.

His journal says that in the 11th month of 1710 (January 1710/11) John Farmer received the  instruction of the Lord to travel to the West of Ireland where there were currently no Quaker meetings. Farmer went to Liverpool, taking ship and arriving in Dublin on 18th March 1710/11.  He travelled to the West of Ireland intending to hold meetings wherever he stopped.  But he was imprisoned twice at Castlebar, County Mayo by Justice George Bingham for holding meetings.

In Headford in County Galway, Farmer endured his first episode of charivari (protest by rough music) when he encountered a priest and some townspeople determined to stop his meeting at a local hall.  He reported glumly that the priest engaged a bagpipe player to interrupt proceedings:

‘ye priest instructed ye man to thrust his bagpipes in at ye window there he sounded to hinder ye people from hearing me speak. But ye people within thrust out ye pipe & shut ye window whereupon hee thrust it in at another but ye people thrust it out there also.  But he had a drunken souldier that assisted him in it by opening ye window again & again for him to thrust his bagpipe.’

Anonymous sketch of an 18th Century piper.

To the modern mind this episode is highly amusing. However the sober and godly John Farmer found the situation difficult, particularly as the priest then arranged a warrant for his arrest.  Farmer was much relieved when friendly townspeople advised his guide to take him out of town by another road and he ‘escaped ye snare which ye priest laid for me after hee saw his musicians were ineffectual’.

In Galway John Farmer was arrested again, having fallen out with the local priest Reverend Shaw, and all his notes, permission papers and certificates were confiscated before he was thrown into prison again.  He was forcibly removed from town by being placed on a boat which later came ashore in County Clare, where he held rather more successful meetings at Ennis, Quin and Sixmilebridge before moving on to Limerick where he preached at Bruff, Kilmallock, Tralee and Killarney and elsewhere.  Farmer finally returned to England via Wales, the West Country and the home counties where he had various meetings with Quaker friends and visited his family in Somerset to advise them of his plan to go to America.  He arrived home in Colchester on 9th July 1711.

So we leave John and Mary Farmer, and their girls Mary and Ann living quietly in Colchester, but not for much longer.  In my next post we will look at John Farmer’s exploits in pre-revolutionary America.

An Essex Quaker Goes Into the World -The Scottish Journey 1707-08

Julie Miller, a masters student from University of Essex, has taken up a research placement at the Essex Record Office, conducting an exploration into the story of John Farmer and his adventures, particularly in pre-revolutionary America, and has been jointly funded by the Friends of Historic Essex and University of Essex.  Julie will be publishing a series of updates from the 12-week project.

Before looking at the next phase of John Farmer’s life I wanted to look first at the complexities associated with the diaries or journals of people living before the 1750s.

The Wool Comber. Image from The Book of English Trades 1827.

In 1751 England and her empire, including the American colonies, still adhered to the old Julian calendar, which was now eleven days ahead of the Gregorian calendar, introduced in 1582 by Pope Gregory XIII and in use in most of Catholic Europe. Years were counted from New Year’s Day being on March 25th, so for example 24th of March was in 1710 and March 25th was in 1711. In addition Quaker’s provided an extra difficulty as they refused to recognise the common names for days of the weeks, or months as they were associated with pagan deities or Roman emperors. So a Quaker would write a date as 1:2mo 1710 which was actually the 1st April 1710 as March was counted as the first month.

In 1751 this all changed when the British government decreed the Gregorian form of calendar was to be adopted and the year would be counted from 1st January 1752. At the 1751 London Meeting for Sufferings the Quakers issued a document advising Friends how to adjust to the new way of counting years but refused to acknowledge the naming of days and months as being based on ‘Popish Superstition’.i

London Meeting of the Sufferings Advice on Regulation Commencement of the Year, 1751, Essex Record Office – A13685 Box 53.

John Farmer’s Journal, stored at the Essex Record Office, is a handwritten account of one man’s travels in the eighteenth century taking the Quaker message to communities in Ireland, Scotland, America and even the Caribbean Islands. Because he was writing in the first quarter of the 18th Century he used old style dating , and the Quaker method for numbering days and months as described above. A first day is a Sunday, a first month is March, so I have calculated all dates into Common Era notation, and dual dated years for dates shown between January and March.

Farmer wrote the journal after he returned in 1714 from his first American journey. He was born in Somerset in 1667, brought up a Baptist, and almost immediately following his Baptism in 1684 he sought fellowship with the Quakers of Stogumber in Somerset and Cullompton in Devon and began work as an itinerant wool comber. He travelled throughout England with his trade before settling in Saffron Walden where he married a fellow Quaker, widow and nurse Mary Fulbigg in 1698 and started family life with his wife, her daughter Mary from her earlier marriage, and they were joined in 1701 by another daughter, Ann. However both John and his wife were also drawn to preaching the Quaker testimony and were prepared to travel many miles in the ministry.

John Farmer quotes numerous biblical tracts within his journal, but one resonates in particular as being his inspiration: “And he said unto ym go ye into all ye world & preach ye gospel to every creature.”ii Gospel of St. Mark, chapter 16, verse 15. And John Farmer certainly travelled far and wide to preach the gospel wherever he could.

The first section of his journal details his intention to have the book published, “for ye good of soules now and in future ages”. The second part details his religious testimony, his early life in Somerset before his conversion to Quakerism, and his struggles with keeping true to his faith. He goes on to describe his travels, alone or occasionally with his wife. He travelled throughout Britain and Ireland holding public meetings to preach his testimony, sometimes with disastrous and occasionally unwittingly humorous results.  The third section of the journal is an account of his journey through the eastern states of America, visiting Native American communities and travelling to the islands of the Caribbean, in an extraordinary expedition that lasted nearly 3 years. We will be looking at the various places he visited and the adventures he had in later posts.

In 1705 Farmer obtained a certificate giving the Thaxted Quaker Monthly Meeting’s blessing on his idea of travelling to ‘severall parts of England.”iii

Certificate for John Farmer to travel in the ministry, dated 24th of 2nd mo 1705 (24th April 1705) Essex Record Office – A13685 Box 47 Bundle F5.

However when he asked the Saffron Walden Friends to approve his revised plan which was to now include Scotland and Ireland in 1706 he reported there was some opposition to the scheme. A letter in the Essex Record Office archive gives us a clue to the possible attitude of the Thaxted Friends. Written by John Mascall of Finchingfield and dated 25th 2nd month 1707 (25th April 1707) Mascall tells the monthly meeting that “Reciting the case of the Talents Given; to some more, some lesse, which everyone is fitfull to and not go beyond it” he had advised John Farmer to “weight a while… to exercise his talents nearer to home…”iv which must have been very disappointing to a man so desperate to take his testimony out into the world.

This delay led to John Farmer suffering what he saw as God’s chastisement for the delay with a 4-month long bout of piles, an affliction he described as ‘Himrodicall paine’. Clearly this was not a condition beneficial to long expeditions on horseback.

Eventually a certificate was issued by the Thaxted meeting in May 1707 , interestingly signed by both Mary Farmer and the previously doubtful John Mascall, and so John Farmer began his travels in earnest. He and Mary went to Nottingham, and then John went on alone to Scotland.

Certificate for John Farmer to travel in the ministry, dated 29th of 3rd mo 1707 (29th May 1707) Essex Record Office – A13685 Box 47 Bundle F5.

Whilst in Durham on his way to Scotland John Farmer sent a loving letter to his wife Mary, dated 16th June 1707 where he asks her to send mail care of “Bartie Gibson the Blacksmith of Edinburgh”. He reminds Mary to keep the children reading the bible and “tell ym I would have them remember their creator & love him more than their Idolls”.vi

John made his first visit of six months to Ireland which he briefly covers in saying that he “attended all the meetings there and held several meeting at inns and on the street where people were attentive and civil.” He then headed back to Scotland again where he mentions preaching in Port Patrick, Stranraer, Govern, Ayr, Douglas and elsewhere. He complained some Scottish people were rude and in Penrith, Cumberland (Cumbria) he was assaulted at a Sunday meeting when: “the Divil raged & stired up a man to abuse mee by throwing dirt in my face & striking mee”vii

In Ormskirk John Farmer was imprisoned for a night by the Constable for holding a meeting in the street. From Lancashire where Mary met up again with her husband, the Farmers travelled homeward, stopping in London for the 1708 yearly meeting before going home to Colchester where they had now settled, and where they remained until January 1711 when the urge to travel struck John Farmer yet again.

In the next post we will look at Farmer’s 1711 visit to the West of Ireland, where he was not widely welcomed.


i London Meeting of Sufferings Advice on Regulating Commencement of the Year, 1751, Essex Record Office A13685, Box 52

ii John Farmer Journal, Essex Record Office A13685, Box 51, p1

iii Thaxted Monthly Meeting Minutes 1705, Essex Record Office A13685, Box 47 Bundle F5

iv Letter from John Mascall 1707, Essex Record Office A13685, Box 47 Bundle F5

v Certificate for John Farmer to travel in the ministry 1705, Essex Record Office A13685, Box 47 Bundle F5

vi Letter from John Farmer to Mary Farmer Durham 1707 Essex Record Office Cat D/NF 3 addl. A13685 Box 51

vii John Farmer Journal, Essex Record Office A13685, Box 51, p28 [1] John Farmer Journal, Essex Record Office A13685, Box 51, p28

Diary of John Farmer of Saffron Walden, Quaker, of his travels in America 1711-1714

Regular Searchroom visitors might have noticed that each month we display a different Document of the Month. November’s selected document is a diary made by John Farmer of Saffron Walden, describing his travels in America between 1711 and 1714 (Acc A13685). Here, Archivist Allyson Lewis tells us about this fascinating document…

The members of the Religious Society of Friends (Quakers or Friends) were early settlers in America, escaping religious and social persecution in England.  In America they were similarly persecuted by the Puritans in New England and settled further South in what is now New Jersey.  William Penn, a Quaker who was educated at Chigwell School, was granted a huge tract of land which he called Pennsylvania and which became a model for religious tolerance and a refuge for many European sects including Mennonites and the Amish who continue to practice their separate way of life there today.

Amongst the Quakers there is a tradition of asking for permission to travel to witness their faith amongst other people.  John Farmer, a Quaker living in Saffron Walden in the early 18th century, asked for permission to travel further than most – to America.

On his return he wrote a journal about his travels, recording meetings with other Quakers.  He boarded the Thomas of London bound for Maryland, arriving in January 1712.  He went on to North Carolina, Virginia, Pennsylvania, the Jerseys, New York, Rhode Island, and Nantucket Island meeting Friends in local meetings and attending the Dover, New Hampshire Quarterly meeting.   He records that many Quakers being pacifists refused to make use of weapons and garrison houses to protect themselves from raiding Indians during the ongoing war and were left unharmed.

While in North Carolina he heard of a Friend who was in dispute with his local meeting in Pennsylvania so moved himself and his family to North Carolina.  However he refused to join the local meeting of Friends but settled about 20 miles away amongst “very wicked people” for the sake of “very cheep and good land which they and he forceably took from Indians: whereas he might have bought his land of Indians for an iron pottage pot but would not.  These Indians having been much wronged by English French and Pallitins [Palatines, German refugees transported to the colonies by the British government in 1710] did at last com suddenly upon ym and killed and took prisoners as I was told 170 of them and plundered and burnt their houses.  Amongst the rest the said Friend was killed as he lay sick in his bed and his wife and 2 young children were carried away captive and indured much hardships.  But upon a peace made with ye Indians they were delivered and returned to Pennsylvania.”

jfarmer1

The Quakers’ message of equality before God and respect for all was well received by the Indians.  Their fair dealing in trade and refusal to carry weapons were also factors in their good relations with the Native Americans.  John Farmer had meetings with many Native Americans in Maryland, Pennsylvania and Virginia.  He met with a group of natives in Maryland and speaking with the help of an interpreter told them about his beliefs in God, Jesus Christ and the Holy Spirit, “to which ye Indians severall times gave their approbation in their way by a sound.”  They followed him to a Friends’ meeting at George Truit’s house in Mulberry Grove near the ‘Poakamoak’ [Pocomoke] River on the eastern shore of Chesapeake Bay.

Another meeting was held in “the Indian king’s palace” near the Susquehanna River about 60 miles west of Philadelphia, where he slept on bear skins on platforms in front of a fire as it was a cold and frosty night.

jfarmer2

John Farmer calculated that he had travelled 5,607 miles around North America before he continued his mission in the West Indies where he visited Quakers who had been banished to the Caribbean from New England. He returned to Saffron Walden in 1714.

jfarmer3

The diary will be on display in the Document of the Month case in the Searchroom thoughout November, and will be available for searchers to order in due course.