Editor's Comments: The notes shown below are a compilation of information.  The text was first printed by Lowell Scarbrough in "Scarb(o)rough/Ha(y)worth Events, Volume 10, No.1, dated August, 1999, based on his audio tape of the proceedings.  Each of the presenters was then asked to submit their written material, which was then transcribed into the 25 pages of celebration notes. Ron Haworth, editor 

The celebration reunion meeting was held to honor the 300th anniversary of our ancestor George Haworth's arrival in America. George arrived in the year 1699, on the ship Brittania. The meeting was held at the Kansas City International Airport Ramada Inn, Kansas City, MO. The celebration had been in its planning stages since mid 1995. Early organizers of the reunions were Ronald L. Haworth Sr., and Marilyn Winton, and were quickly joined in the planning by Loran and Susan Haworth, Wendell Haworth, Leona Haworth Field, and Kathy Mills. Susan Haworth prepared the registration package and lead the sign in team. Ronald L Haworth Jr. ran the computer projector that displayed the pictures, maps and documents. Loran Haworth was the "master of ceremony". Presenters were: Marilyn London Winton, Wanda Joy Shelton, Jim Knox, Chaplain Lawrence Haworth, Pastor Robert Haworth, Ph.D., Mark and Will Haworth, Lloyd Holbrook, James Haworth Lilienthal, and Lowell Scarbrough. The most senior cousin in attendance was Vieva Kraybill, 94, (# 9 in the group picture) of Newton, KS, and the youngest was Jennie Brockman (#68 in the group picture) of Pine, CO.

June 25^th

An informal get-to-gather had been planned at the hospitality room of the Ramada Inn. But what actually happened is that most of the people arrived for an early check in and the hospitality room quickly filled and spilled into the large conference room. The celebration had started !

Betty Haworth and Susan Haworth were at the registration desk and passed out informational packets. The 300 seat conference room was being readied for the event. This included a computer projection system, round tables and a continuous line of display tables. The display tables were quickly filled:

(Table 1) The Texas Haworth Association - Contact Gene Allen, % Carol Rodriquez, 2127 Chippendale Drive, McKinney, TX., 75050 - 972-838-4567. Gene Allen had displays for sale that included: Haworth "T-shirts", Haworth caps, and bricks with the name "Haworth" imprinted and baked into them.

(Table 2) This table was occupied by Lowell & Edith Scarbrough where they displayed the "Some Quaker Families –Scarborough/Haworth" books and the "Events" newsletters.

(Table 3) This table was prepared by Marilyn L Winton, and had picture and historical data from her various trips. Included in the pictures were sites of the Haworth farm location in Virginia, and pictures of the original cabin site on Bum Brindle Hill. This was a farm on the 820 acres owned by John Scarb(o)rough Jr. in Upper Buckingham Township of Bucks County Pennsylvania.

(Table 4) This table had a display by Betty Haworth Lilienthal and her son James Haworth Lilienthal. They displayed and sold the booklet, "GEORGE HAWORTH and Some of His Descendants" by James R. Haworth, (father of Betty) published in 1965. These books may also be purchased at $7 each from: Betty Lilienthal, 1001 Oppenheimer Dr. #301, Los Alamos NM., 87544. 

(Table 5) This table displayed the personal lines and genealogy data in a show and tell format presented by Darthea S. diZerega, of Durant Oklahoma and others. 

That evening saw large groups of Haworth cousins heading out to the local eateries.

The morning celebration started at 9:30 AM. The historic group picture from the 200^th Anniversary Reunion in 1899 greeted everyone on a large screen using a computer projector. This picture had been provided to Lowell Scarbrough by Virginia Schneider of San Lorenzo, CA. Ronald Haworth welcomed everyone to the proceedings. He then introduced

Loran Haworth as the Master of Ceremonies who introduced all the ensuing presenters.

Loran Haworth – Loran read the following biography of Ronald L Haworth:

Ronald was born a birth right Quaker in San Diego, California, the son of Homer Donald Haworth and Elizabeth Green. His early childhood home was in La Jolla, CA. His grandfather and grandmother were Homer David and Josie (Henderson) Haworth who were from Vermilion, Illinois. His great grandfather M. Beriah Haworth married Anna Lewis, (Anna’s mother was Mary Haworth). His great grand father was Joseph Henderson, who married Mary Dillon (Mary’s mother was Charity Haworth). Ronald's father began family history research when he met his great uncle, Lindley Murray Haworth in Oregon, in 1930. A 1930 sketch by his father became the basis for their family history. Ronald graduated from San Diego State University in 1961 with a degree in accounting and is a Certified Public Accountant. He spent most of his professional life as a senior government representative at major aerospace companies. Currently, he is in private practice in Kirkland, Washington. Ronald also enjoys playing french horn. Ronald's son, Ronald L Haworth, Jr. is also attending the reunion and is operating the computer system. He is employed as a computer specialist with a computer manufacturer in Redmond, Washington. The 300 year reunion was a 1995 goal that he set out to accomplish after learning about the various regional Haworth Association activities.

Loran Haworth then read the biography of Marilyn London Winton:

Marilyn was born in Wichita, Kansas, the daughter of George A. London and wife Mildred Elaine Haworth. Her grandfather was Dr. Edgar S. Haworth, who practiced medicine in Wichita for 33 years (1926-1959). He was born in Hamilton Co., Indiana, a birthright Quaker, his grandfather Haworth having settled in the group of Friends from Ohio who founded Westfield, Indiana, a well known station on the route of the Underground Railroad. Marilyn's grandfather was very knowledgeable about his Haworth heritage and George the Emigrant. Marilyn, with her mother, began her family history research when she was 15 years old. Marilyn graduated from the University of Oklahoma with a Masters in Library Science in 1964. She had completed half the hours for a Masters in History from Boston University, when she was offered a job in West Berlin with the Army Special Services, as a civilian librarian for the US Army Hospital and an Infantry Post Library. In 1966 she moved to England with her husband Lt. Anthony Winton of the Royal Army Ordnance Corps, and their two sons Richard and Edward were born in England. Marilyn lived in England and British Army posts abroad for over 23 years. She taught in American schools in Hong Kong and in Riyadh. Her years in England gave her much opportunity for research on early Quaker families from original record sources, and the Haworth's of Rossendale were one of her prime focuses. She has done genealogical research professionally in England, but returned to the U.S. nine years ago. Marilyn has been active in several lineage societies, and has served as Regent of her local Chapter, Daughters of the American Revolution, and as State Historian and now State Vice President for Colonial Dames of the 17th Century. She is also State Vice-President of U.S. Daughters of 1812, and National Kin-Keeper for the National Society Descendants of Early Quakers. She attends the annual national meetings of these groups in Washington DC. And in April along with her sister Rita White, they were able to visit Bucks County, Pennsylvania and take photographs of the George Haworth and John Scarborough original properties. At the same time, they also took pictures of the James Haworth land in Frederick County, Virginia. Earlier, she submitted an article on the English background of George Haworth. That article can be found in Vol. 1, Appendix A, of "SOME QUAKER FAMILIES – Scarborough/Haworth" compiled by Roger Boone, edited and published by Marjorie Morgan. Marilyn plans to publish her own book soon, pulling together all her research and findings accomplished over many years, on the background of George Haworth and his family in Rossendale, Lancashire. The book will also include her original research on the correct origins and ancestry of John Scarborough, Sr. This will cover the two generations in England previous to him, which were not before known.

Ron Haworth, regaining the podium, commented: "What a terrific crowd this is, I woke up at 2 am thinking about our reunion". I started planning this reunion in 1995. I wrote to Lowell, trying to find some group to sponsor it and Lowell nominated me, instead. A year and a half ago Marilyn volunteered. My original concept was to choose a location that was central to as many people as possible. Our first thought was to have the reunion at Tulsa, because that city was near Marilyn’s home. On the day before I flew to Tulsa to meet with Marilyn for a planning conference, I got an e-mail from Will Haworth of Kansas City. Will Haworth invited us to Kansas City where we also met his brother, Mark Haworth. As a result of that meeting, Will and Mark helped us find a convention location. An in person survey by Mark resulted in this motel on top of the list. I then flew back to Kansas City and confirmed a contract for our reunion. So, that is why we are here at this location. This motel submitted a fantastic proposal and this location has turned out to be perfect.

Now I will introduce the rest of the planning committee. Sue Haworth (wife of Loran Haworth) was introduced. We met three weeks ago in California at a three day planning session. Sue took over registration and I thank her so very much for all her hard work. All the packets that we have today were produced by Sue. Standing next to Sue is my wife Betty. She has had to put up with thousands and thousands of my problems this year. Next is Wendell Haworth, Sue's brother in-law, and he helped us with the agenda. Wendell’s sister is Leona Haworth Field. She helped us also with the agenda and was an early experimenter with the CD. Kathy Mills was then introduced. Kathy and I got met on the Internet about 18 months ago and we worked on the early planning for the reunion. Kathy is responsible for all of our early advertising on the Internet. She has really been helpful on getting the word out, and has been my "sounding board" for reunion ideas. And finally, I want to thank Marilyn Winton; we burned the airways up, for about a year and a half in planning this reunion.

The June reunion date was chosen because it was a date after the school year and a date before the 4th of July when it starts to get hot and sizzling in the Midwest. I selected Kansas City because it was in the middle of the country.

Ron then covered the agenda items:

Registration: Sue put together these packets, in it is a form for questions. Sue asks that we answer the questions that are submitted. We would like you to fill it out and put it in the box on the table. We will have a panel later this afternoon to answer your questions.

Prayer: We're going to have a prayer, to be lead by Chaplain Lawrence Haworth.

Earlier Reunion Minutes: How many people have the earlier reunion minutes? We're going to have a talk by Lloyd Holbrook covering the early reunions. Lloyd is a Henderson and Lloyd found all my Henderson cousins.

England: Marilyn is going to talk about the Haworth history of England.

George’s Voyage and Early Life: Wendell Haworth and his sister, Leona will brief us on George's voyage and his early life in Pennsylvania. It will be in a slide show format.

Religion: Jim Knox is going to talk about Quaker Religion.

Migration: Wanda Shelton is going to talk about the Haworth migration.

Haworth Record: I'm going to talk about the Haworth Record published by Charles Davis. There are five people who have really helped me on this part of the reunion project. One of those persons is Virginia Weidenhamer from Omaha, NE. She put me in contact with the grand daughter of Charles Davis and I was able to get a copy of every issues of the Haworth Record.

Events Newsletter: Lowell Scarbrough will talk about the Events Newsletter. Lowell publishes newsletter. He also has the seven volume "SOME QUAKER FAMILIES - Scarborough/ Haworth", collated by Roger Boone, and edited and published by Marjorie Morgan. We want to thank the publishers of these books. I have a "thank you" note on Lowell's table and I’d request that everyone here sign the thank you note. There are three blank pages and we're going to attach them to cards and send a card to Marjorie and Roger. Everybody, please remember to sign the thank you notes.

Later in the afternoon, I want to identify about five different regional reunion groups. I'm going to have each say, "hi." We're are also going to have a question and answer period, and at about 5 PM, we're going to have a group picture.

The photographer will come back in 2 hours and deliver the pictures. The price is $10 each.  We need 30 pictures to break even (there was laughter at this comment). By the way, the picture on the screen is the picture of the reunion 100 years ago. (comment from the group, "Oh Wow") This picture was provided by Lowell. He sent me his best quality picture and I copied it into the computer. From the group: "Was this picture taken in England?" No, this picture is at the Friends Church in Plainfield, IN., and if you read the minutes of that reunion, you will find that their total expenses for their reunion was about $13 (laughter). (Note: total expenses for this reunion was $13,384)

On Sunday we are going to have a church service at 11 AM. Pastor Bob Haworth from Milton-Freewater Oregon will conduct a service. We hope that it will be like what the Quakers would do, but not quite.

Then we will break and have lunch after the service. After that, we will have final words and conclude the reunion.

About the CD: The CD kind of evolved over time. My son first said, "we’ve got to have a computer projector at the reunion, right?" Well yes! So, I recorded all the presentations that will be made today in a computer format, and then put these on the CD. My son is using the CD for all the presentation, and you can buy that same CD for $10. The CD has the family database in two file formats; a GEDCOM file and Family Tree Maker (version 4.0) file. Earlier, I met with Kathy Mills (via the Internet) and we figured out how to do the database. I probably entered over 4,000 family names in the database. Everybody at the reunion has sent me their family history, and these are all in the database. In your packet I printed your personal history. I wanted to put them on the wall but the walls aren't big enough. (laughter) However, I published a copy and the printed reports are on the display table. George’s son, James Haworth, wins the popularity count by a margin of 10 to 1. That is, most of us come from the James Haworth line. There are a few of us here that come from Stephanus, and Absolom, and there are two people attending today that came from George’s son, Charles. We also have on the table (on your right) a copy of the HAWORTH RECORD newsletters, which are also contained on the CD.

Well that's all I have. But let me take a minute to introduce the people at the display tables. Ron then introduced Glen Haworth, Lowell Scarbrough, and James Lilienthal.

Loran Haworth then returned to the podium.

Loran asked everyone that came from the James Haworth line to raise their hand.  Almost everyone raised their hands. Loran responded by saying "It’s just amazing, you guys must like to get together" and their was laughter.

Loran then introduced Chaplain Larry Haworth from Chicago, IL.

Chaplain Haworth: I am a Vice President of the Christian Life Ministry and an Army Chaplain for 24 years. I am now retired and a chaplain for Viet Nam organizations. I looked for a Quaker or George Fox prayer and couldn't find one. However, after looking into what Quakers do, I found out that they are mostly being quiet. Well, I'm a Baptist, (laughter) and I never heard of a Baptist who kept quiet. My new friend, Dennis Taber, at this reunion is a United Methodist. I understand he was born into the Quakers. So I checked with him and he said it's all right, go up and have a few moments of silence. So after talking with Ron, we decided to bow our heads for a few seconds of silence in honor of our heritage, and then ask God's blessing on this event and then I shall lead us as we pray together. Chaplain Haworth then lead the group in prayer. (Note: there were seven ordained ministers attending the reunion)

Loran returned to the podium. Loran said that it is interesting to say "Chaplain Haworth"; and with the many Haworth chaplains that are here today, I have been saying it often. It’s also amazing to note all the professional people here; there are people from all different backgrounds and professions here today. If I ever need a lawyer, and there's so many here (laughter), I know where to find one. I've just been blown away by the numbers of professionals who are here today.

I'd like to introduce Lloyd Holbrook. Lloyd is to speak about the back ground of the previous reunions, the connectivity of that reunion to today’s reunion. Lloyd was born in Washington, Kansas in 1935, son of Ina and Perl Holbrook. His grandfather, John M. Henderson was born in Danville, IL., and his great great grandfather was Nathaniel Henderson, who married Ann Golden, the daughter of William Golden and Sarah Haworth. Sarah was the daughter of Richard and Ann Dillon Haworth, and granddaughter of James and Sarah (Wood) Haworth. Lloyd graduated from Kansas Wesleyan University in 1959.  He  received a Masters in Music Education from Wichita State University in 1967, and a Masters in Library Science from Emporia State University in 1976. He taught music for about 20 years in Kansas schools, and was Librarian in Goodland, KS city schools for 18 years. He is now retired. He has been a church organist for about 40 years. There is a little bit of musical background there. Lloyd has been interested in family history since his visit to Georgetown, IL in the 1960s. Lloyd and his cousin Lucille compiled a book about the Hendersons in 1985.

Lloyd Holbrook: 

Well, I want to preface my remarks this morning by saying that when I first offered to help in some way with this reunion, I thought afterwards that I should have said to Ron, anything but speaking. Because my mind not only wanders, but sometimes it leaves completely. (laughter) Especially when I am speaking!!

It is quite remarkable in this day and age to be able to trace a family line back 9 or 10 generations, while many people today can not even name their 8 grandparents, due to our mobile and changing family structure. As you know, the first reunion was held during two days in Plainfield, IN, at the close of the Western Yearly Meeting of Friends, in September of 1899. The idea of a reunion started with William Perry Haworth, who lived between 1850 and 1933. He grew up in Vermilion County, IL and lived close to many others of that same Haworth name. While researching my own family, Henderson in Vermilion County, I had noticed the many, many, names of Haworth. In fact, in the two little towns of Georgetown and Elwood, there were 85 Haworth surnames in 1860 when William Perry was only 10 years old. So he undoubtedly knew a great many of those people. In 1886, William Perry visited the Ohio home of his father and he became acquainted with a lot of the Ohio families. He saw letters of years ago, read papers about the family, and learned about the immigration of George in 1699. From that time on, his interest developed and he made this statement. "If God should permit me to see 1899, I will take it upon myself to have a reunion of the family at that time." Now this was a period of 13 years period during which time he was inquiring about the family. He sent out leaflets, and he was wanting the names and birth places, and dates of all these family members and he sent those to Haworths of as many names as he could find. Then on 1887, he made a visit to Emporia, Kansas. There, he received information about the Tennessee branch of the family. It is a result of this interest and inquiry over a period of 13 years that William Perry Haworth organized the first reunion in 1899. By that time he had developed a chart of 700 names.

During that first morning session on September 21st, 1899, there were devotions, an opening song "Crown Him Lord of All", scripture and prayers. And by the way, in these first reunions 1899 and 1902, they were singing Quakers. (laughter) A permanent organization committee was appointed to develop the name of the organization and nominate officers; and also, program, business, finance, registration book, resolutions and arrangements committees were appointed.

Reverend Haworth spoke about the origin and object of the reunion, and also discussed the spelling of the name and they concluded that the "y" had been introduced into the spelling some time in the last 40 or 50 years in North Carolina. That would make it roughly 1849/1859 when that "y" was first introduced into the spelling of the name. They then adjourned to take a picture of the four generations present, which you see on the computer screen today. They had arranged previously for a photograph committee and at that time, the photographs were 45 cents, if mailed. (laughter) A little inflation here!!

At the afternoon session, the Permanent Organization Committee presented the name "The Haworth Association of America", which was accepted and officers were elected. President was William Perry Haworth, who was at that time from Ottawa, Oklahoma Territory. Secretary was Miss Mary M Petty, Greensboro, North Carolina. Treasurer was Charles F. Haworth, from Ridgefarm, Illinois. A Vice President for each State was elected at that time. The Program Committee report was adopted and the programs thereafter started as outlined with devotions, songs, scriptures and prayer. They decided to print the minutes of this meeting and at that time they decided they would print them in the Plainfield, newspaper, which at that time was the "Plainfield Progress". I attempted to find a copy of that news article but was not successful. However, I did find a little item in the Danville Republican of September 28th 1899, which told of the reunion and a copy of that news article can be seen on the exhibit table and on the CD. Resolutions were made, letters from England were read, and papers about the branches of the family were read. Reminiscences also were related by the people, in attendance. There was an evening meeting that first day and it was devotional in character.

The second day of the meeting followed the established order once again. Papers were read about the family. Minutes of the previous meeting session were adopted. The Finance Committee reported an assessment of 25 cents for gentlemen, only 10 cents for ladies. They agreed to meet again in three years and each State was to hold a reunion every year.

Calvin Haworth remarked about the badges worn at that first reunion, saying "badges make us feel acquainted". You can see examples of these badges or ribbons in the photograph of that first reunion, which is on display on the computer screen. James Haworth, the oldest Haworth attending in 1899 sang the song "Tarry With Me, Oh My Savior". The meeting closed with prayer and a reading of the closing session minutes, and agreed to meet again in three years, which would be in 1902. Right after that meeting they did have a closing song, joining hands in an unbroken chain while they sang, "Blessed Be the Ties that Bind".

In 1902, the meeting was held here in Kansas City, at the Friends Church at 416 W 15th St., where William Perry Haworth was pastor at that time. Attendees were present from six states; Illinois, Indiana, Iowa, Kansas, Missouri, Nebraska, and the Oklahoma Territory. That first gathering again followed the established order of the Plainfield Meeting. However, a Haworth choir sang two songs. One entitled, "Happy Greetings" and the other was titled "Don't Forget the Old Folks". (laughter) The full group also sang the song, "America". Welcome and responses were given and an outline of work to be done was proposed by President Rev. Haworth. The first session was an evening meeting.

Then the following day, the meeting opened with songs and devotions. Committee reports were given, letters read, and of special interest were two letters of George the emigrant, dated 1699 and 1701. These letters, possessions of Miss Emma Newlin, of Plainfield, Indiana were read. Judge J. H. Henderson of Indianola, Iowa, read the paper titled "The Advantages of Family History". Then, they adjourned to take a picture at 2 o'clock that afternoon. For that 1902 meeting, I have not seen a copy of that picture. Following the picture taking, minutes were read and adopted, and letters from the state associations were read and they then adjourned.

During the evening session papers, a paper was read about the Tennessee branch of the family. A poem titled "A Love Offering", written by Dr. Hannah M. Haworth Walser, was read. But the full title of that poem was, "A Love Offering to the Tri-annual Meeting of the Haworth Family of America, at Kansas City, Missouri, August 26th, 1902". President W. P. Haworth made remarks about the pronunciation of the name. (laughter) Saying, in England it was Haw, as in hawthorn. A Constitution and by-laws were presented by the Permanent Committee, which were read and adopted. This concluded that evening session.

The last meeting session of August 28th, 1902 opened with a song, "Lead me Savior". Minutes were read and adopted. A decision was made to print the proceedings of the two national meetings of 1899 and 1902. And that's what I am basing my remarks on here today. It is a-little publication, and it is really a reprint called, "Haworth Family Association 1899. In the treasury reports for that 1902 meeting, they had receipts of $25.40, and expenditures of $26.40. They went a little in the hole there.

Three resolutions were reported: (1) the value of genealogical history was recognized, (2) state association's help was urged, and (3) thanks were given to the 15^th Street Friends Church for providing the meeting site. Rev. W. P. Haworth spoke on "The Philosophy Of Human Life", and Professor Erasmus Haworth gave a paper on "The Future of the Haworth Family in America".

That 1902 reunion closed with the song, "God Be With You Till We Meet Again", and they adjourned to meet again in three years, which would be 1905.

Now, I do not have anything about the 1905 meeting. I did find a newspaper clipping which I believe to be about the 1905 reunion. The article said that about a hundred people attended and that they were going to Troost Park for an afternoon meeting but bad weather canceled that plan. The article then said they were to take a trip down the river in a steamboat.

One note: In my copy of the proceedings, there was a note that there was a request of the Executive Committee to arrange for the next national reunion to be held in St. Louis, in 1904. This was during the Exposition to be held there from April 3 to December 1 of that year. Whether this meeting occurred, I do not know. And, I do not have any information about the 1905 reunion (see the "Haworth Record" for mention of this reunion)

Jumping ahead several years to 1926, while researching in "The Georgetown news", a newspaper of Georgetown IL, I found an item about a Haworth Family Reunion which reads as follows:

"The annual reunion of the Haworth family was held at Turkey Run, Indiana, on Sunday. August 29, 1926, 132 being present from Georgetown, McKendree, Vermilion Grove, Danville and Monmouth, IL, and Covington, Cayuga, Perryville, Newton, Indianapolis, Monrovia, Morrisville, Richmond, Martinsville, and Danville, in Indiana. A. W. Haworth of McKendree, was chosen President and Flora Edgerton of Plainfield was Secretary-Treasurer. A family history was read going back to 1641." Now, whether this was a national reunion or perhaps a regional meeting, I don't know. But 1926 would have been a tri-annual year if it was indeed a national reunion.

I hope that this gives you a little bit of an idea about the previous reunions of the Haworth family. I want to emphasize that we can be very thankful for all of that early work of our ancestors so it can be recorded and preserved for our family history; so that we are able to gather together at this reunion 100 years later and enjoy all the stories and visiting, and view the letters, documents and photographs which have been preserved and presented before this meeting. I also want to give special thanks to Ron Haworth, and Marilyn Winton, and the local committee, who has so graciously been responsible for the organization of this very fine reunion. Thank you.

Loran returned to the podium. You make a great and fine story teller, Thank you very much Lloyd. (clapping)

During the planning committee session up in California earlier this month, I found out that you don't mess with Marilyn. (laughter) What I mean by that is (laughter) when I use the word professionalism, what I'm referring to is that when it comes to dotting the I’s, crossing the T's, and making sure that things were absolutely correct, Marilyn will pounce on it if it is not right. And I want to say that I think she speaks with a whole lot of authority. I'd like to welcome her here at this time. Thank you. (clapping)

Marilyn London Winton: (withheld for review by Marilyn)

Loran- Wasn't that great? (more clapping). I thought that at this time I'd introduce my big brother and my big sister.

However, as it turned out, I am bigger than they are; but they are older. We are all originally from Sunnyside Washington. Wendell is retired from the Air Force, and is now residing in Omaha Nebraska with Judy and their three grown up boys.

Leona is from Othello Washington, and her husband Stanley is here today with her. They have one boy and two girls. I'd like to have them come up at this time. I'd just like to say one thing while they’re coming up; this next presentation covers George’s voyage to America. We thought we could add a little bit of life and understanding to what it must have been like to come across on that voyage.

Wendell - Thank you Loran. I would like to welcome you this morning to the big, wide, wonderful world of George Haworth. Hayworth, Hay you, whatever name comes to mind. But first I would like to say thank you to my wife Judy for getting me here this weekend, and to Leona who is surprised to be helping me. Also a special recognition to Marilyn, for even at the last minute this morning, as Loran pointed out, for making sure things were accurate. I did some last minute changes to my slides, being sure they were correct and so on. Also to the folks who have done all the compiling of the Scarbrough Records, the Haworth Records, and things like that you see on that far table, because they were absolutely essential ingredients for us to reach this point this morning.

Our presentation is going to be in a "This is your life" format. We're going to try to take things directly out of George's life as he recorded them, using some of the many letters to both his mother and his brother in particular. I want you to try to follow the flow of the words as they come through. I'd like you to participate, because not everybody knows everything about this. I'm not like Marilyn who has actually been there and done that. Ron, who has been around long enough to know better, and he does. Please if you have any interesting "tid-bits" to add in and so on, don't hesitate at all.

The words you are going to see up here, (on the screen) are going to have some unusual spellings, and believe me I had to turn off the spell checker. But the places will be in George's own words.

(Note: There were 36 very beautiful slide show pages shown at the reunion. We have included these as an attachment to these minutes.)

"This is your life - George Haworth". George started out from the area of Liverpool, England with William Penn. He sailed out in 1699. The trip took about 14 weeks. Just a little over three months. This was William Penn's ship's second voyage. When George got to America, he first visited with his sister Mary. We first heard of his sister Mary with her husband John Myers, who were already here in America, and he wrote his first letter back home in 1699, old style. I'll get to that old style in just a moment. But he lived in Bristol Township, Bucks County, Pennsylvania, before buying land. In 1702 George bought 450 acres in the upper northern corner of Buckingham township. When he was married, they lived in a cabin on Burn Bridle Hill, and you've already seen a picture of that property. Later they lived near a place called Lahaska. And just before he died, George wrote a will dated 27th day January, 1724/1725.

At this point listen carefully because Marilyn did an excellent job in one of her documents talking about the way daylight saving time was in the old days. I'd better quote some of Marilyn's words here. "It’s necessary to make some comment about "Old Style" or Julian dates, and "New Style". Gregorian dates. The last days date of the old style "OS", was Wednesday, the 2nd of September 1752. The next day, Thursday, is the first day of the new style date but as it turned out, it is the 14th of September 1752. So you slipped eleven days there. Most people, when transposing from one calendar to another forgot to remember about the 11 days that were dropped. The first month of the legal year began the 25th of March, another complication. While historically, as we all know, the year began on the 1^st of January.

George was a weaver, and a farmer. He and his wife Sarah were charter members of the Monthly Meeting of Falls and Buckingham. His farm was located near Mechaniecsville (old spelling of the name) or also the area of Mechaniecsville and Cartersville, PA. This picture, at least, gives you a birds eye view, hopefully of a high enough altitude that you can get some of your bearings. Up there in the upper right comer is New York City. Philadelphia is located right here. This is the spot, right there called Lewes, Delaware. It is the location where George’s ship landed. And up here is Trenton, N.J. This gives a little closer relationship to the Haworth land as it later became. Here is a little closer look at the little bend in the Delaware River that I have been using as a highlighter. You can use as a point of reference for the Haworth tract, Gardenville, Carversville, and Lahaska, Pennsylvania.

It's appropriate now to have my sister Leona come up to the podium and we will start through the letters as George wrote them. The first of letters was written in 1699.

Leona Haworth Field then read the letters that George had sent home to his mother and family members. (these letters can be found on the CD, and published in the seven volume series of "SOME QUAKER FAMILIES - Scarborough/Haworth", by Roger Boone and Marjorie Morgan, and among other publications as well)

Loran returns to the podium: We will now have a 45 minute break so that the Ramada Inn can prepare the room for our lunch. We will return at 1 PM.

(Note: during the lunch, there was a silent slide show presented on the computer screen by Ron Haworth, Jr.)

Loran returns to the podium at 1 PM: Ron and Marilyn will now speak.

Ron speaks first.

Those of us who are accountants here will appreciate this next subject. Let me tell you about my research and what I did. There is a writer and transcriber named William Wade Hinshaw; he is a Quaker. He transcribed over 250 years of Quaker Monthly Meetings data into a six volume series titled "The Encyclopedia of Quaker Genealogy". These volumes are priceless for Quaker history. They list Quaker member that belonged to a particular meeting. The Quakers had a meeting every month and they carefully recorded the minutes of the meeting. These minutes have been transcribed by Hinshaw. Recently Broderbund software copied and indexed these volumes and put them on a CD. The CD number is #192 by Broderbund. They tell me it's the second most popular CD that they sell.

Now, why is that important to us here? Our Haworth name is listed in the seven volumes; all of our families are listed. Well, being an accountant, I realized that I could record (list) all the Haworths in all the Hinshaw volumes. So I did that, and I found 755 Haworth entries at the various Meeting locations. I thought that knowing that information, I could then lookup the dates for each entry and that would tell me where they were located on a specific date. So I did this, although it took me over 40 hours of research time. I went through every Haworth entry, all 755 of them, wrote down where they were located and the dates as they appeared on the pages of the Hinshaw volumes. And then I sequenced each entry by date and the Falls Meeting, where George and Sarah attended, shows up right at the top of the list. My listing is on the CD. Your Quaker ancestors that were members will be shown on my list, and their location noted. You can find out where each Haworth lived, and also when they lived at that location. So the purpose of my study was to find out the migration trail of the Haworths.

I think the Quakers invented their own bookkeeping, because like Marilyn says, they issued a letter when someone moved. The meeting that lost the person would record the event and send a letter to new meeting; while the gaining meeting would record the new member and send a receiving letter to the old meeting. So whenever our Haworths moved, we see the date they left and the date they arrived at the new meeting. That is all I have on the Haworth migration study.

Let’s move forward on the program and hear from Marilyn now.

Marilyn speaks: (withheld for review by Marilyn)

Ok, thank you Ron. Well, all I'm really going to do is tell you what I found in Frederick County on our trip.

First of all, we know that this land in Northern Virginia was just opening up as a settlement in 1720's or 1730's and every one of George Haworth's sons seemed to have the travel bug. I think they went there as young men to a new land, just as they had heard stories all their lives about their fathers and grandfathers coming to Pennsylvania. Pennsylvania was mostly wilderness at the time they came from England.

Their Uncle Robert Scarb(o)rough was first of the group to move out of Bucks County, PA., into the Shenandoah Valley, in the area today they call Frederick County. Now a lot of this huge area used to be Augusta County. And George’s sons, Absalom, Stephanus, and James were certainly all members of the Augusta County Militia. So you know I often wondered just how good a Quakers they were. (laughter) They seemed to flow in and out of the Meeting records, especially our James, and James' son James. For example, they weren't listed in 1738 Meetings.

These documents (pointing to the screen) are extracts from the Buckingham Monthly Meeting; Stephanus Haworth appeared and stated he and his brother Absalom, had settled themselves about 50 miles beyond the Opequon Monthly Meeting location. Well, Opequon was the name of the city which is now known as Winchester. At least that is what I've read. There are a lot of people who don't seem to be quite sure just where Opequon was located. But this is certainly one of the foremost theories. So, Stephanus and Absalom went first to Virginia. Then about a year later in 1739, their brothers James and John arrived. John was still a minor and he requested a certificate for Opequon Monthly Meeting. Before the Meeting would let John go, they had to make sure that he was placed under the care of his older brother Absalom. They didn't put him under the care of his brother James who was actually going with him. So one wonders why not? They are there by 1739; all of them in Frederick County. If you have time to look at the wall displays over there, I found some of the deeds for Absalom and James, and some of their relatives. And it was very interesting when we went back there in April to try and locate that land. It gave us a pretty good description of the land that James Haworth and Sarah Wood had lived on. And that land was the Spring Branch of Back Creek under North Mountain. That identification was pretty specific and fortunately, we found a wonderful county map to view. The map was a topographical, showing the hills as well as the stream valleys, and it was no problem to locate the property. So we went back and had a look.

I want to give you a quick idea of what the little valley looked like. This is one picture (point to the screen); this is North Mountain, this is the ridge to the left. This is one of the little valley meadows, almost at the southern end of North Mountain. James had 220 acres there and it would have looked very much like this picture. It doesn’t appear to have changed at all. There is not a lot of development up in this corner of the county, fortunately.

Coming north from Winchester, I know a lot of you are familiar with Apple Pie Ridge because the Haworths all had land in that area. It is hardly a ridge, it's not as high as this ridge. It is sort of an elevated bit of land and it runs for quite a long way as Apple Pie Ridge. It was very interesting because of a lot of the early Quaker names at Hopewell Meeting. There are still very large handsome farm houses along Apple Pie Ridge where some of these early Quakers traveled. This is Back Creek itself. It was a pretty good sized creek and then it had this little spring branch running off of it. Now days they call it Green Springs Run, I believe. Now this was the crest of North Mountain which is in the background, the southern end of it. Here is an old mill on this road, and an old barn. I mean it was just lovely. I was so pleased, I was afraid it was going to be all developments. These are the other views up this valley. North Mountain is actually north of Winchester and it runs right on into Berkley County, West Virginia. It's quite a long ridge, and I did find actually in Frederick County further south, another North Mountain. But, it didn’t have any of the right creeks or streams around it.

This is Hopewell Meeting House, and it was only six or seven miles from the valley. Also, it wasn’t over seven or eight miles from the majority of these old Quaker farms sitting along Apple Pie Ridge. There is quite an extensive grave yard there. I think perhaps that James Haworth, who married Sarah Wood, might have been buried there in 1757; which is when we believe he died, leaving his widow Sarah with a lot of very young children. And they had to have attention because of Indian problems. The Hopewell Friends history says that none of them were actually killed, or harmed to badly by the Indians. But, some of them did have to leave their new homes and were left almost destitute. They received money from collections that were taken up by the Philadelphia Yearly Meeting. Sarah Haworth received something like 3 pounds, which would have been a nice sum of money to help her over a rough period. I am sure that this Quaker community was very supportive of each other. Sarah did marry again, but not until four or five years later, to Peter Ruble. They moved down to a Quaker community in SC. Here is another close up picture of the Hopewell Meeting House; it is the one with the three big chimneys. It is a beautiful Meeting House. I think that it was put up between 1755 and 1760. I will now turn the podium over to Wanda.

Loran introduced Wanda Shelton. I would now like to introduce Wanda Shelton. Wanda was an original contributor to the "Some Quaker Families - Scarbrough/Haworth" books.

Wanda: I was going to be silly when I got up here and say, WOW, look at all the Haworths. I have chased Haworths on paper for 20 years, but I have never seen this many Haworths in one place before. But I've got to be serious. The map that you see on the screen was taken from "Quakers On The American Frontier" by Elliott and it was reproduced in a little "how to" book titled, "How To Do Quaker Research" by Barry. I just copied out of the book so it’s nothing original.

Do you see the different Quaker Meetings locations on the map? Can you tell where the Meetings are located? Of course in the area of Philadelphia, it is Falls Monthly Meeting. Then there's more Quakers that moved on down to the Shenandoah Valley around Hopewell, but you have to realize that there are other meetings; Worship Meeting, Preparative Meetings, Monthly Meetings, Quarterly Meetings were all going on around in that area.

I would just like you to look at the map. Most of you have done research and you've looked at maps like this anyway. Even if you don't research in Quaker records it's very important that you pay attention to migration patterns. Early migration was around waterways and paths that early explorers cleared. They didn't go out and just clear their own path. As you can, follow these major migration paths (pointing to the map on the screen). The first one is from Philadelphia, where they left home and went down here to Winchester. Our Haworths did this, as Ron pointed out on his spreadsheet. And that's what I mainly wanted to do; to just cover our migration, mainly that of James Haworth. That's what I know best, and that's where most of you are from; the James line.

Wanda then described her family’s migration, from James. She noted that Quakers carried place names across the country on these migrations. Wanda used as an example: You will notice that my family came from New Market Tennessee and there was a prior New Market up in Virginia. Then they came down here to New Garden. I descend from James Haworth, and from his Richard. He came to East Tennessee in about 1782. That's about when they got him documented, but George's son was supposed to come a little before that date. The family story was that they traveled with Daniel Boone, but they sort of discounted that version as an old family story. Before Richard came into New Garden, his mother, Sarah Ruble, moved on down to Bush River, and that is where she died. Down here (pointing to the screen). Several of the Ruble children came back up to Lost Creek. At this point Wanda pointed out many meeting houses along the migration routes, while Ron Haworth Jr. flashed the pictures on the screen.

There's Lost Creek Monthly Meeting, right here. Here's New Hope, right here. Here's where George and my Grandfather Richard came here to Lost Creek. In the early times you will find those records, and you need to pay attention to these too. If they were at a smaller meeting place, those records might be under that name of the meeting place that they're attached to. For example, when they carne to these towns (pointing to the screen), there wasn't an organized church there so they were attached to the Westfield Monthly Meeting, and their records were logged here to Westfield. However, in this valley, as people moved it became big enough to have it's own Monthly Meeting.

But we might ask why did the Quakers move? I don't think it was just because they were Quakers, but they might have had a little bit more reason to move in that Quakers were sort of a peculiar people. Their worship was different. They dressed very commonly, very plain. They lived right, and they did not like people around them. One of their worries, so to speak, was not to marry out of unity (someone that did not belong to the church). In other words, maybe that is the reason they had so many first cousin marriages. (laughter) Most of them were farmers. So then as the country started growing, and people moved into these areas, they didn't want to be around them. And I think, and it is my own opinion, that is the reason they moved. To a new frontier, to be by themselves, and to worship as they wanted.

I have pictures of Hopewell too, they were a little bit different than Marilyn's, (speaking to Ron Haworth Jr., who was running the computer) you might want to put them up on the screen. My cousin Carol made these in 1989-1990 when she went to Hopewell. I've never been to Hopewell. This is Sarah's framed house; it is located in the area of Hopewell. Isn't it pretty? Now this picture was made in 1990 so it's still there. Ok, Hopewell, this is a little different picture than the one Marilyn had; and from the group came this answer: - "That is the other side of the building. The stone light is not very good on that side". Wanda:- I think that is a very pretty Meeting House out there. Voice from the group:- What is the address? Where is that? Marilyn:- Well, it's on a country road, and I can show you on a map, but I don't know an address to tell you. Voice from the group:- Is it north? Wanda: Yes it's north of the city, not more than 10 or 12 miles. Voice from the group:- Why are they all two story buildings? Wanda:- I don't know, Marilyn do you know why they are all two story buildings? Marilyn: - They had a loft, and they had a lot of Meeting Houses that one half was built before the other, so they had to squeeze both men and women into a smaller area and the loft was probably for the children and young people. Wanda: - About the women, if you have read the Quaker history, the women filled one side of the church and the men were on the other. And then in this picture, they enlarged and built the other side of what we see today for the adults. And then we have a bigger side for the ladies and a bigger side for the men.

And in the Quaker books you will read about the women's meetings and about the men's meetings. Hinshaw did not record it that way though did he? But when you go look at the original records, that's the way you will find it. In all the original books, it may have data for marriages or it may have data for deaths; so check them all, if you ever have the opportunity.

Now this picture is of the New Garden Monthly Meeting, that is in Greene County Tennessee. This is where George, the son of James Haworth, and Pat Weston’s family, came from. Part of their family went to New Hope, near Afton. So you have several different lines of Haworths in the New Hope Meetings. Even my Richard went there many times before they moved to Lost Creek. So you had several different families, so you cannot take the records and say, these all belong to the same families, because they didn't.

Voice from the group:- William Dillon and his wife Mary are buried there too.

Wanda:- I guess I read that but I forgot about it. As to the Dillons, I have not researched the Dillons.

Another voice from the group to Wanda:- Will you please repeat what she said about Dillons?

Wanda quoting:- She said that William Dillon and his wife Mary, parents of the Ann Dillon, who Richard Haworth married and his brother George who married Susanna Dillon, were sisters. Voice:- And James married a daughter of their other sister Charity. But she was much younger.

Wanda:- Charity was a Dillon? Now see; I forgot that. Voice:- Her daughter married the 3rd brother James.

Wanda:- Ok, well anyway the Meeting place was not in Greene County anymore. Along the highway just toward Knoxville is this Historical Marker and it reads as follows: "28 miles north of Cripple Creek this Meeting House was organized, Feb 1795."

I have not found where Richard is buried. Nor have I found where William or his son Mark are buried either. But I do have them on the records. I have information that William Jr., my next generation, is buried there. This was about 1933 to 37. He had a tombstone because they read it and it's recorded but there is no tombstone there now. There are very few tombstones in that cemetery. You will find early Dillons, Rees, Hollingsworth; all of our own families that are connected to us. You will find them probably in that cemetery. It's not very big. It is not probably, 3 times as big as this one. And there are some Pearsons down there. But I was very disappointed that I could not find our Richard and his son William. They could be buried out on the farm but I tend to think they were very strong Quakers and I tend to think they were buried in the cemetery. But I don't have a record and I have yet to go look at the original records. So maybe I might find it later. There is also, for you all that have Lost Creek people, a cemetery across the highway. This is a more modem one. They're still burying people there, including Haworths still being buried there.

From Lost Creek, at about the years 1803 to 1810, there were two big meetings that moved out of Lost Creek area. The moved into the Ohio, Vermilion County, Illinois areas. Hinshaw says that there was a loss of around 500 people. How many of you know where Vermilion County, Illinois is? (many people raised their hand) I knew it! Because Richard’s children were my ancestors, and one of his younger sons says that they moved there.

In our family we have an old Civil War Diary of my Great Uncle David Haworth that says he was only going home (to Vermilion County) after the Civil War was over, to take his parents back to Tennessee. So they didn’t stay in Tennessee during the Civil War, they moved to Vermilion County in the north. They went to Vermilion County, Illinois, because that's where the brothers, the children, and the brothers and sisters of William Jr. were located. The story I heard from another side of my family was that the reason they weren't there (in Tennessee) was that the four sons of William Haworth, Jr. joined the Union Army. Most of the Quakers were for the Union, but to have four sons join the Union Army did not set very good with all the neighbors. The neighbors then hung William Haworth Jr. And this was the reason the family went to Illinois. Now this information comes to me from my grandfather and from a cousin. It sure makes good family history. (laughter)

So from Vermilion County, IL., and Ohio, they moved on out to Iowa, Kansas, and on. But my map doesn't cover that. But I want you all to look at that Lost Creek picture. It looks just like that the other day; it's getting kind of run down, and I suspect they're not going to be there very much longer. Because I saw only a few children go into the Bible School building. Two or three women were there as teachers. I hope it doesn't close. I hope they don't close it. But I'm afraid it might. (clapping)

Loran:- That sounds like indeed that Quakers were really explorers, with all the moving around that they did.

The next subject is Quaker religion, and organization and research sources. Now I know there's about 12 Quakers here in the audience so please say something, if there's a point that comes up that you want to make.

Our next speaker is Jim Knox. He was born in Hood River, Oregon in 1922, and graduated from Hood River High School in 1940. He was in the U.S. Army in WW II from 1942 to 1945. In 1949, he earned a BA degree in Far Eastern Studies from the University of Washington. He has a Master of Librarianship from the University of Washington in 1967. He has worked for three major U.S. Corporations; American Can Co., The Continental Can Co., and Hughes Aircraft Co. as Cost Accountant and Budgetary Analysis. And from 1951 to 1965 he was Assistant Chief Librarian in the General Reference Department. He was the Curator for the U.S. and British History at Stanford University Library from 1967 to 1993. He retired in September of 1993. Mr. Knox first became interested in family history about 36 years ago while living in Los Angeles. (clapping)

Jim Knox:- Marilyn asked me to make a few remarks on Quaker origin and beliefs. So, I thought I could say a few things, even though I'm not a practicing Quaker, in fact the last Quaker in my family was my great grandmother. And, she was disowned for marring out of unity and never went back.

In speaking of Quaker origins, one should note that some of their antecedents go back to the Middle Ages - to heretical sects such as the Albigensian Cathars and the Waldensians, though whether there was a direct historical line from them to the radical sects of the early 16^th century, is uncertain.. What is certain is that many, probably most, of the tenets of early Quakerism go back to the Protestant reformation of the early 16^th century. When Luther and Zwingli broke off from the Catholic Church, they opened the door to others. And thus, began what has been termed the "splintering effect" in Protestantism. When the reformers enunciated the principle of individual interpretation of the Scriptures, the way was paved for an endless proliferation of contending sects. If an individual could decide for himself or herself what the Scriptures meant, then obviously there was no end to the number of differing views and doctrines that might arise. This was a problem that Protestantism had to contend with from that day forward.

Luther’s doctrine of the Priesthood of All Believers, carried to its logical conclusion, was pretty revolutionary. Though, he seems not too have realized this until the German Peasants War broke out in 1625. The peasants thought Luther’s teachings provided theoretical justification for their cause. Luther was horrified and threw in his lot with the princes and other rulers, who put down the revolt in a bloody suppression that was not soon forgotten.

It was from this time that the mainline Protestant confessions formed – with the Lutheran Church in Germany, and later in Scandinavian; and the Reformed, or Calvinist, churches in Germany, France, Switzerland, the Netherlands and even Scotland. The dissenting sects, who remained outside of the Lutheran, Calvinist or Reformed churches, were persecuted by their fellow Protestants, as well as by the old Roman Catholic Church. Those belonging to the dissenting sects were often referred to as Anabaptists, partially because of their shared opposition to infant baptism, but Anabaptist was a rather loose term and included many different groups. In the Radical Reformation, which was comprised of all of these groups, the splintering process continued, until there was a whole rash of them.

In England, the situation was somewhat different. There, Henry VIII broke with Rome and named himself head of the national church, though this was not all that different from the Catholic Church, except that Henry suppressed the monasteries and plundered the property of the church.

There were a number of English reformers, of various persuasions, who wished to go much further than Henry proposed to go, and under his son, Edward VI, a more definite Protestant reform took place. But when Edward VI (1547–1553) was succeeded by his sister Mary, who has come down to the Protestants as "Bloody Mary", Edward’s reforms were reversed and the persecution of Protestants began. Fortunately for them, Mary did not last long (1554-1558) and then Elizabeth – "Good Queen Bess" – came in, and Elizabeth was there for a very long time (1558-1603).

The Elizabethan Church Settlement, though Protestant in nature, was not anywhere near what many of the reformers had wanted, and their disappointment led to the Puritan Separatist movement. But while there was an undercurrent of discontent – and the Puritans were supported by some of the nobility and gentry, including some of Elizabeth’s own royal councilors – no great changes were made in the Elizabethan status quo.

It was not until the mid-17^th century that major change came, and in his aptly titled book, The World Turned Upside Down, Christopher Hill describes what took place:

Popular revolt was for centuries an essential feature of the English tradition, and the middle decades of the seventeenth century saw the greatest upheaval that had yet occurred in Britain…Groups like the Levellers, Diggers and Fifth Monarchists offered new political solutions (and in the case of the Diggers, new economic solutions too.) The various sects – Baptists, Quakers, Muggletonians – offered new religious solutions. Other groups asked skeptical questions about all institutions and beliefs of their society – Seekers, Ranters, the Diggers too…From, say 1645 to 1653, there was a great overturning, questioning, revaluing of everything in England. Old institutions, old beliefs, old values came in question. [The World Turned Upside Down, pp 11-12.]

And Hill notes that there was considerable crossing over from one group to another, so that Quakers of the early 1650s had far more in common with the Levellers, Diggers or Ranters than with modern members of the Society of Friends. Indeed, as Conrad Russell observed:

The mildness which has since become characteristic of the Quaker movement was not characteristic of it in its early days in the 1650s. Rightly or wrongly, gentlemen tended to be much more alarmed by the subversive notions of the Quakers than of any other religious group…They denied a large proportion of the ideas which were used to sanction existing social order…[and] They seem to have been the only sect growing out of the revolution which totally denied the divine right of civil authority. [The Crisis of Parliaments…page 367.]

The Quakers of course were not alone in challenging established authority:

Quite apart from their heresies, the sects often preached an implicit, and in some cases explicit, social radicalism. Setting up Christ’s kingdom involved the overturning of earthly hierarchies…[J. A. Sharpe. Early Modern England, page 241.]

Authority in religious matters and authority in civil matters were but two sides of the same coin, and what threatened the one was necessarily threatening to the other. Thus, it was only natural that when the radical sects moved from the reformation of religion to social and political reform, generally they were seen as a threat to ministers and magistrates alike.

The English Revolution began initially as a struggle between the King and Parliament, but as the country’s leaders began to take one side or the other, the traditional ruling establishment began to break down. And finally, civil war broke out. For nearly two decades after 1642, a very fluid situation was obtained. Charles I had tried to rule without recourse to Parliament, but he had to call on them in order to raise money. This led to further conflict and finally to armed struggle. Ultimately the Royalists were defeated, Charles was taken prisoner, and after a good deal of wrangling over what to do among the various parties, including the Scots, Charles I was executed – thenceforth becoming the Martyr King in the eyes of his adherents.

But long before the king’s execution in 1649, the cauldron had already boiled over. With the breakdown of established authority all sorts of restraints were removed, and as Hill notes:

It is hardly surprising that the breakdown of censorship and the establishment of effective religious toleration let loose a flood of speculation that hitherto had only been muttered in secret.

[World Turned Upside Down, p. 291]

During the period from about 1641 to 1660, when there was no censorship, people could publish whatever they pleased without permission from any authority, and the country was inundated with pamphlets from a great variety of sources. And because the radical dissenting groups were tolerated, there was a great proliferation of them which were radical not only in religion but in social, political and economic matters as well. It was from this maelstrom that the people called Quakers emerged.

George Fox, who has been described as the Father of Quakerism, has come down to us as the most important person in the establishment and growth of this society, though there were others in the early days - men such as James Nayler and Edward Burrough who were equally important. But many of the early Quaker leaders died very young, while George Fox had the advantage of longevity.

George Fox was born in 1624 in the Leicestershire village called Drayton-in-the-Clay. His father was a weaver, though a very substantial one and later a church warden. Young George grew up in the countryside, where he was apprenticed for a time as a shoemaker and also worked as a shepherd. It was sometimes said that he worked as a shoemaker when he was a little short of money after he left home, but he had a fair amount of money, apparently, so that for most of his life he didn't have to work for a living.

Fox left home in 1647, and during the period from 1647 to 1652 he wandered about the countryside looking for answers. He had been reared in the Presbyterian Church, but he was never satisfied with any of the churches as they were, and he was still seeking for the truth. In 1652 he came over into Lancashire from the West Riding of Yorkshire, and it was while there that he climbed to the top of Pendle Hill, which is about 1800 feet if I recall correctly. This was in Lancashire, not far from where our people came from. It was while in this area that he had the well known revelation, which he expressed in the phrase: "There is one, even Christ Jesus, that can speak to thy condition." This embraced two central features:

1. The ability to have faith in Jesus Christ alone, by which Fox meant the Eternal Word of God as manifested in time by the historical Jesus of Nazareth, and:

2. That this must be known not by reading the Bible or listening to sermons but by direct revelation in human experience.

This is where the business of the Inner Light comes in. Because Fox and other Quakers believed that if God is no respecter of persons, this Inner Light can settle on anyone, regardless of social position, economic condition or gender.

Thus, 1652 is generally taken as the date when the Quakers were held to have originated. This was mostly in the northern part of the country - in Lancashire, Yorkshire and Westmoreland. But about 1654 they began coming south, down to London and the southern areas, and they began to grow very rapidly. George Fox was probably the leading Quaker for most of the time, though as previously noted there were other leaders as well. He became acquainted with Margaret Fell, a widow with eight children, but they were not married until 1669. She was the widow of a man who had been an official in the Duchy of Lancaster and was quite well off. She had a place in Westmoreland which Fox and other Quakers often visited. Although they were co-workers for many years, they did not marry until 1669, and even after their marriage they were often separated.

George Fox not only traveled extensively in Britain, but he also went off to the American colonies - to Barbados, Jamaica, New England, New York, Long Island, New Jersey and the area that later became Delaware. He then went down into Maryland, Virginia and North Carolina before returning to England.

QUAKER PRINCIPLES & BELIEFS.

If we think of the early Quaker beliefs, I've outlined what I think are four or five of the main things to consider.

First was the bedrock principle of early Quakerism - the belief in the primacy of the individual conscience, informed by the "Inner Light," which may be found in any individual, regardless of position, social standing or gender. The doctrine or concept of the Inner Light was formally promulgated by Robert Barclay, a Scottish Quaker theologian, in his Apology for the True Christian Religion (1678), but the concept had been advanced long before that time. It was the certitude of inward knowledge and confidence of the Holy Spirit within the Christian that obviated the need for any external agency or authority - whether the Bible, the sacraments, ordained ministry or whatever.

While the Bible was important, Fox said that no amount of time spent in reading the Scriptures could give one the right knowledge of Christ or the word of God. In other words, the scriptures came from a force that you could experience yourself directly. This of course was a revolutionary concept, though again it goes back to the Anabaptists and other Protestant Reformers in the early Sixteenth Century. And the consequence of this belief was an opposition to all established religion.

It might be noted that many of my remarks are based on H. Larry Ingle's First Among Friends. George Fox & the Creation of Quakerism. It is an excellent book and available in paperback. Those of you that are on line can probably find it at Amazon.com. Ingle has done a great deal of modern research and has incorporated it in this book, which is well worth having. He says of Fox:

Blatantly anti-institutional, his intensely personal appeal called in question the trappings and rituals of organized religion, both in themselves and as part of the social and political order. The very fact of convincing ordinary people that Christ - not a minister, not a bishop, not a member of Parliament - had come to teach them had a radicalizing effect.

[First Among Friends...page 61.]

Consequently, the Quakers were opposed to the hired preachers, or priests, as they often called them. Like the Anabaptist reformers of the early Sixteenth Century, they wanted to get back to what they considered the precepts of Primitive Christianity, and this is where the emphasis on plain speech and plain dress comes in.

Although they didn't think of the Bible necessarily as the primary source, they nevertheless used it in their arguments. There was a minister in London who was talking while wearing cuffs, and one of the Quaker women said: "Why are you wearing cuffs? Our Lord in the Bible did not wear cuffs." They were fond of going back to the Bible and saying: "Where is your authority?"

They were also opposed to tithes, since they considered that the tithes oppressed the common people and also supported the corrupt clergy. They weren't the only ones opposed to tithes, because, again, this goes back in history to the Anabaptists, and among the Quakers contemporaries the Baptists and others were also opposed to the tithe.

As they did not believe in a hired priesthood, neither did the Quakers have any use for churches, which they termed mere "steeple houses." They would say: "That's not a church, that's a steeple house," which of course was a derogatory term. They believed that the only true church was a community of believers, informed by the Inner Light. In addition to their opposition to tithes and the established churches, the Quakers were also opposed to the swearing of oaths. They refused to take oaths of whatever kind, and that principle came down to the Quakers in America, though they ultimately settled for an act of affirmation in place of the oath.

And then there was the matter of Hat Honor, a belief which may seem to us rather quaint. In essence this meant that you didn't take off your hat in the presence of your superiors. There was some disagreement even among the Quakers about when you did or did not take off your hat - the most common belief being that it was permissible when praying. Whatever may have been the case, this was a revolutionary act, as H. N. Brailsford observes:

The first principle was that the master of the house, and no one else, had the right to wear his hat in his own home. That is why members of Parliament sat 'covered,' and, are still supposed to do so. The second principle was that social inferiors 'uncovered' before their superiors - a practice still recalled by the elderly rural laborer’s habit of 'touching his cap.'

Against this recognition of class distinctions the Quaker refusal to uncover to any man was a conscious protest. Liberal historians are apt to treat this habit of theirs as a meaningless breach of good manners, a tasteless eccentricity. On the contrary, it meant the boldest thing in social life. It was a revolutionary act. Taken over, like most of the Quaker beliefs and practices, from Anabaptist tradition, it was an affirmation of human equality, a revolt against class.

[The Levellers and the English Revolution, page 45.1]

Another hallmark of Quakerism was their belief in the equality of women, though this was not peculiar to the Quakers, and many of the other sects shared similar beliefs, as J. A. Sharpe observes:

To conservatives one of the most disturbing aspects of radical sectarianism was the part played by women. The small independent congregations which proliferated after 1642 often allowed their women members to debate and vote. In others women were able to preach, or failing that, prophesy. ...This was disturbing enough, but it was just one aspect of the more general spectacle of the lower orders developing ideas on religion whose immediate consequences were a direct attack on the social order. [Early Modern England. A Social History 1550-1760, page 241.]

Even among the Quakers the principle of equality of women was not established without opposition and took some time to be fully implemented. When Fox wanted to establish women's meetings there was opposition, which you can understand. The men wanted to run things - they didn't want uppity women running things. Women's meetings had been held in London initially, and they were typically restricted to the consideration of "sufferings" and like matters. Some in the hinterlands resented what they considered dictation from London as to the proper practices - though this concern was not confined to the question of equality for women. It was thought that for matters of real importance the men should decide, while the women were involved in matters of lesser import. Eventually separate and equal meetings for men and women won out, and this was the rule among American Quakers.

The final principle that I would mention is something for which the Society of Friends is well known: Pacifism. The Peace Principle or Peace Testimony as it was originally known was first announced in early 1661. The Restoration had taken place, and Charles II was back on the throne, when some Fifth Monarchists, under Thomas Venner, rose in a forlorn revolt against the monarchy. Fox moved swiftly to distance himself and the Quakers from Venner's uprising:

On January 21, two days after Venner's execution and fifteen days after his rebellion, Fox and eleven other Friends issued what later became known as the "Peace Testimony." Their haste was justified, not only because of the danger of persecution, but also because they had been told that a document granting freedom to imprisoned Quakers awaited only the king's signature.

[First Among Friends...page 193.]

Actually, some Quakers had been pacifists before that time. Fox himself was personally a pacifist, though he had been offered a commission in the army at one time. He turned it down, not because he was opposed to the use of force to establish a just society, but because he was not personally willing to serve. In fact, many of the early Quakers had served in Cromwell's New Model Army, and many of the early Quaker missionaries were ex-soldiers.

After the Peace Testimony was announced, there were some people who went along with it while others said no; "if we can use the power of military force to establish a just society, we are in favor of using force." Such feelings existed for some time, but eventually that notion went down the tubes, so far as most of the Quakers were concerned, and the Peace Principle remained strong among the Quakers in America.

After they chopped off Charles I's head in 1649, an Interregnum ensued (1649-1660). Initially a Commonwealth was established, but this lasted only from 1649-1654, when Oliver Cromwell declared himself Lord Protector. Hence the term Protectorate for the period 1654-1659. During the Civil War and the early years of the Interregnum, there had been a very considerable degree of toleration and religious freedom. And when Cromwell first came to power, his relations with the Quakers were generally friendly. But his attitude hardened, and in the five years of the Protectorate alone, nearly 2,000 Friends suffered imprisonment, and 21 of them died in jail.

At the time of the Restoration of Charles II in 1660 the Quakers came to a sort of crossroads:

The Restoration divided Quakers into two groups: those who found reassurance in Fox's message to trust in God and the inevitable workings of God's will, and those who expected the Society of Friends to take a more militant stance. [First Among Friends ... page 192.]

But Fox and those who followed his leadership felt the need to tone down their radical message:

After 1660 Friends -seldom billing themselves as "Children of Light" anymore -evolved into a sect markedly different from the creative, exuberant, and confrontational company of the turbulent and exciting 1650s. Leaving behind their enthusiastic and ecstatic escapades, they gradually withdrew from confrontations with society at large and became concerned with their internal problems. To a large degree they separated themselves from the outside world.

[First Among Friends ... page 190.]

Thus began what Braithwaite termed "The Second Period of Quakerism."

Some of the later Quaker leaders, such as William Penn and Robert Barclay, were gentlemen and men of substantial means - and thus were more comfortable with the conservative trend among the Quakers. The early Quakers had called themselves "Children of the Light," the "People of God," or sometimes "Friends of the Truth," and the last mentioned is where the name they finally took came from: the Society of the Friends of the Truth, or simply Society of Friends.

But despite the fact that they tried to convince the authorities that they were not in the least subversive, their situation under Charles II became worse:

For more than twenty years the Quakers endured a storm of persecution such as no other religious body endured... It has been estimated that 15,000 Quakers, all told, were put in prison during the persecution and that 450 of them died there.

[Geoffrey Holmes. The Making of A Great Power, p. 149]

With the Restoration of Charles II, the Royalists were back in power, and in the so-called Cavalier Parliament, they enacted a series of restrictive and punitive laws directed at the dissenters. These included the Corporation Act (1661), the Quaker Act (1662), Act of Uniformity (1662), First and Second Conventicles Acts (1664, 1670) and the Five Mile Act (1665.) The last mentioned, provided that ejected ministers and other unlicensed preachers refusing to take the oath were forbidden from coming within 5 miles of their former parish or any city of town. The Conventicles Act made it Illegal for any person aged 16 or over to attend a meeting of more than 5 people for worship, without using the Anglican Prayer Book and liturgy. And finally, the Quaker Act provided that anyone who refused to swear an oath legally tendered, was liable to a fine of 5 or 10 pounds, 3 to 6 months in prison, and on a third conviction, transportation.

The oaths involved in these various acts were so phrased that most dissenters, and certainly any conscientious Quaker, could not subscribe to them. Although these laws were not uniformly enforced, a Friend could face the indefinite prospect of imprisonment, unless he was sufficiently well to do, to go on disgorging fine after fine. These extortionate payments could well reduce one to bankruptcy and poverty, and inability or refusal to pay the fines could result in confiscation of one's property.

Such was the prospect our Quaker ancestors faced in the latter part of the 17th century. It was not until the Toleration Act of 1689 that Quakers and other Protestant dissenters got some relief - though Catholics and Unitarians were excluded from the Act's benefits.

By the time George Haworth came to this country, persecution had pretty much ceased. I think that while he doesn't mention any specific reasons for coming, economic factors were probably the most important consideration. Then too his cousin James Haworth and his sister Mary were already in this country and may have written encouraging him to come.

Many of the early Quakers had been a rude and obstreperous lot:

...the court records of the 1650s are littered with Quakers being prosecuted for disrupting church services and insulting secular magistrates and clergymen alike. By 1660 the Quakers were losing this radicalism, but they had established their presence by publishing perhaps a thousand pamphlets and gaining 35-40,000 adherents. Unlike many of the sects, they had considerable support in the provinces and in rural areas. Typically their membership came from the middling sort...

[Sharpe. Early Modern England, page 243.]

As noted earlier, Fox and those Quakers who followed his lead tried to steer the Society in a more conservative direction, and there were a good many people who resented and resisted this trend. There was a good deal of dissension among the ranks because of the rather authoritarian manner in which Fox and Penn were now attempting to manage things:

The entire controversy had more than a little irony about it. Fox and the original Children of the Light had won a first hearing from men and women who longed to be freed from the overlordship of men asserting superior wisdom and authority, men with no use for individuals and willing to use rank power to govern. Now members of the Society of Friends were being told by the very people who had originally brought them a message of liberation that they should kowtow before a new establishment. With success and growing membership, the leaders of the Society found themselves faced with the same challenges they had earlier hurled at others in a similar position. They realized now, as they did not and could not before, that some system of authority was absolutely necessary for a religious institution to survive, even if the members of that institution eschewed it. Critics delighted in taunting Fox and his supporters on this point. [Ingle. First Among Friends ... page 260.]

Thus more structure and order was given to the meetings and to the Society. A lot of Quakers, including our people, came from the North and West of the country. They were an independent lot and resented the London Yearly Meeting telling them what to do or whom they could meet with. But they were on the losing side, and the more conservative people won out in the end.

It is a fascinating story, and I would recommend Larry Ingle's book on George Fox. Although he is telling the story of George Fox, he is very fair in presenting some of the other people who were important, but who have been largely written out of history. Some of those early leaders have been downgraded, and some things have been deleted from George Fox's Journal by later editors.

In any event, that's how we got the organization that we know in America.

That's about it, I think! (applause)

Loran:- Thanks Jim. Look let's take a minute or two, stand up and sit down again to try and get the blood flowing again. (noise, laughing and compliance) Ok, here we go again. We'll take a break after this next session

Ron Haworth returned to the podium. Ron asks - Where is Virginia Weidenhamer sitting today? Virginia stood and was recognized. When I was researching Virginia’s name in "SOME QUAKER FAMILIES", I found that Virginia’s name was on the same page as that of Charles Davis. I called Virginia and I asked her what she knew about Davis. Virginia responded by putting me in contact with a lady named Thelma Hodgin of High Point, SC. Thelma, is a grand daughter of Davis. Now Charles Davis is a very important author who had published the Haworth Record after the 200 year reunion. Thelma said that she had some of the Davis papers and agreed to copy every document that she had. Ron also introduced "Dottie" diZerega and Leona Haworth Field. Dottie and Leona also had various copies of the Haworth Record and they sent their original documents to me for scanning and copying.

With all their help, we were able to obtain every issue of the Haworth Record; every issue of these nearly 100 year documents. I then scanned these documents and put the copied files on the CD. Each issue, which often had about 16 pages of "hand" type set print, has a separate file name and can be individually accessed on the CD. You can read these documents at your leisure. Now, I want to mention a man named Jack McLaughlin. Jack, who could not attend this reunion, has been working on preparing a complete data base of every of name in the Haworth Record. He has promised to make that information available and I will make Jack’s information available to all of you.

Loran returned to the podium. A couple of announcements: James Lilienthal tells us that he is out of books, but will take orders over at the table. One other announcement concerns the forms we passed out to you; the forms go into the box that is located at the end of the table on the side of the room. The forms are for questions for the panel this afternoon. Soft drinks and refreshments are at the back, and we will adjourn at this time - See you in 15 minutes.

Loran returned to the podium. We will now hear from Lowell E. Scarbrough. He is an assistant publisher of "Some Quaker Families - Scarborough/Haworth", and the editor of the newsletter, "Scarb(o)rough/Ha(y)worth Events". He is an author and a poet. (applause)

Lowell: Time passes so quickly these days. It is ever present in my mind. It grows harder and harder to effect it’s passing. It is easier to just sit and observe it’s passing. Time has transported us all right here, together at this very spot at this very moment. Time has brought us forth from the realm of the unimaginable, through George and Sarah Scarbrough Haworth, to right here. So it is evident that passing time can be a friendly experience.

Cousins by the dozens, isn't that great? More correctly in this instance perhaps, cousins by the hundreds, or even thousands. Well - a good day to you, all my cousins and friends. It is my pleasure, as well as an undeserved honor, to stand humbly before you, a distant cousin of the family Haworth, the family which I respect and admire. At long last I have the joy of meeting, grinning, conversing with, and clasping the many honest hands, as they are proffered by the families Haworth, Scarbrough, friends and associates.

Thanks go to Charles B Davis of High Point, North Carolina, who began an earnest family search. He was successful in encouraging families to submit family lines and stories, from which he produced a monthly publication known as the "Haworth Record", (January 1906/June 1915) subsequent to the 200th Anniversary Reunion in Indiana. The Ha(y)worth family had become, and remains a tightly knit group with an unusual sense of family. They have a great attitude and respond in a friendly manner. This harkens back to the ancestor, George Haworth. In his letters to his mother and brothers, etc., he was imploring his family to please respond with a return letter. Pleading that he had no word for so long that he was indeed beside himself. George Haworth was a man of unusual sense of family and his sentimentality has obviously been passed along the blood lines to you.

It is heart warming to see so many smiling faces to have gone to such great lengths, to gather their family connections, and accomplishing these centennial commitments once again. What a glorious observation to accomplish, 100 years following the Haworth Reunion in 1899, which commemorated the 200th anniversary celebrating the discovery of America by George Haworth. Now it is 300 years. Times were hard and dangerous back then, trying the very souls of men and women, often proving fatal resulting from difficult and challenging ocean crossings, Indian raids, disease and starvation, or just plain weariness from long treks across the American wilderness in the search if new ground.

As a sort of introduction, please let me say this: I have been asked if I am Quaker. I am a member of "The Religious Society of Friends" by preference. I am not a certified Quaker, because there are no meetings near enough for me to attend. I was raised a Baptist, the faith of my mother and most of our Hawkins family. Since I retired as a Stationary Engineer and moved to Warsaw, MO., more than a decade ago, I have attended worshipping services at the meeting sites of various denominations. No one can be sure, in which church I will worship next. Not only am I not a Birthright Quaker, I am certain that like myself, my father had no knowledge of his Quaker heritage. Only did I learn the truth when I became involved in this great project, "SOME QUAKER FAMILIES - Scarborough/Haworth"'.

Having spoken thusly, please allow me to tell you this. About two years ago I attended a Baptist Service, and Brother Cisne said, "I have a story to tell you about a Quaker farmer". The name "Quaker" jolted me to attention, and I listened intently. "This Quaker was milking his cow and the cow kept slapping him upside his head with it's tail. The farmer admonished the cow with; Cow, will thee please stop doing that? With this, the cow picked up her hind foot and placed it smack in the middle of the milk pail. The Quaker farmer arose from the milking stool and walking around in front of the cow, uttered these words. Cow, thou knowest that I will not smite thee. But what thee does not know, is that I can trade thee to that Baptist Minister who lives down the road. (laughter and applause)

The twentieth century has been a great one. The welfare and state of the human race has made dramatic advancements. So numerous are the magnificent achievements of our century that they are unparalleled by other eras. We have, and are, living in good times. It would be redundant to attempt to enumerate this progress, for we all can bear witness.

I take this opportunity to compliment the Ronald L. Haworth family, whose son Ronald L. Haworth Jr. - first conceived and envisioned the concept to emulate the Rev. William Perry Haworth, and call the family together for yet another 100 year celebration. The 300th anniversary of George Haworth's arrival in America. I compliment Marilyn London Winton, who has worked hard and traveled far to help make this a success, as well as the rest of Ronald Haworth's volunteer board members, whom I shall not attempt to name at this time, lest I embarrass myself by inadvertently omitting someone. We are so appreciative of Marilyn for her dedication to family research in England, or where ever it leads her. As she continues to make discoveries and add documented chapters to our history.

The two who once again awoke the sleeping giant, "The Scarbrough and Haworth Families", are not with us today. The many years of research, and labor, and expense, by Roger Boone and Marjorie Morgan. The founding of the newsletter, "Scarborough/Haworth Events" by Marjorie Morgan, which enabled her to gather copious reams of additional data, as she edited, indexed, typed, and assembled the seven volume, 4,401 page, hard bound, "SOME QUAKER FAMILIES - Scarborough/Haworth". Marjorie published the newsletter for the first four years of its now ten year tenure.

These are the accomplishments that have spawned this auspicious occasion. We must acknowledge our indebtedness to these fine Quaker citizens. Thank you, Mr. Roger Boone, Thank you, Ms Marjorie (Brightup) Morgan.

Thank you for all that you have done on behalf of this grateful Pioneer family.

Feel free to drop a note of gratitude to these good Friends.

Roger Boone, 211 Villa Road, Springfield, OH, 45503-1205

Marjorie B Morgan, 12151 Dale Ave., #D210 Stanton, CA, 90680-3849

While referring to the subject of books and newsletter, please allow me to divulge that I am the only source of these items. If you are interested, see Edith and I at our location at the side table and pick up the two data sheets that explain our project and the items available. We do not have huge supplies of anything, but if we should get 15 orders for a book that we are out of, I feel that we can go for a 25 book (the smallest lot acceptable) reprint. We can always reproduce more Events newsletters.

I enjoy, producing the newsletter. It is my intention to continue for an extended time, which is to be determined by the will of God. But I will require the help of all our family as well. The newsletter can only flourish if it has stories of interest to family members. Obits, births, family lines, history, anything deemed important, or entertaining, or promoting the family. Write us a poem! Please share these gems of history with the family by submitting them to me for publication. Those of you who have sent in un-utilized items, do not despair, they have not been lost. They are simply awaiting their turn in Events.

Please help yourself to the information flyers for the Hollingsworth Reunion, sponsored by the descendants of Valentine Hollingsworth, Sr. Society, Aug 12 - 15, at the Ramada Inn, Kokomo, Indiana.

I’d like to diverge a moment, and speak of a couple troubling areas inherent to genealogy. Please allow me to acquaint you with an item that appears in "SCARB(O)ROUGH/HA(Y)WORTH EVENTS", Vol. 6, No. 2 –

(Read the item "That Which Appears Erroneously" in Vol. 6, No. 2, page 3, upper right)

"THAT WHICH APPEARS ERRONEOUSLY IN PRINT SHALL FOREVER SPREAD IT’S FALSENESS".

A genealogist must be very meticulous and know that he or she has adequate proof for the material utilizes. However, in a project of the magnitude of "SOME QUAKER FAMILIES", it is sometimes necessary for the author/editor to accept the family lines submitted by reputable family researchers. The rationality for the foregoing acceptance is that historians who have made a serious attempt to consult the original documents are compelled to spend years in research. For example, in the case of Bancroft, forty years elapsed between the appearance of the first volume of his "History of the United States", and the last volume. Those years were filled with laborious pursuit and critical study of documents.

A vast majority of readers regard all printed matter as reliable, thankfully that is true in most cases. Some readers may be tempted to compound an un-truth by adding their versions to bridge the gaps and make it all seem to work.

Conjecture in itself is not necessarily a bad thing, and may in fact, add measurably to the interest. But it must be adequately identified as such. Qualifying words and phrases should be utilized such as, "It has not been proven, but", "it is likely", "it might be construed", "it has been written", "it is possible", etc. We must strive to maintain the integrity of both our selected subject and our convictions as recorders of family history.

Allow me to also add this. - It is a hurtful and ill considered action, often leading to long enduring bad feelings and confrontation. I know of a few instances, the like of which I am addressing. It has caused many family researchers and writers of family histories to become irate and resentful. It is often called "plagiarism". That is, asking for, or simply taking the results of someone’s hard earned and exhaustive research, and presenting it as your own. This could lead to charges of copyright violations, or at the very least, a reputation for being unethical. So, we must develop the ethic, to always give the proper credit to our sources. Accomplishing this should prove easy, and assure satisfactory results and improved associations. To do less, in unconscionable.

Thank you for you kind attention. Our very best regards to you all. (applause)

I’d like to introduce the following people, who host regional reunions:

Ernie Haworth, Tacoma WA

Glen Haworth, McKinney TX

Helen Millet, West Branch IA

Marilyn Bell, Sheridan IN

Each of the above people then briefed the group on their reunion activities.

Loran returned to the podium:

A question and answer panel of the following people then answered questions submitted from the group:

Marilyn Winton, Ron Haworth, Leona Field, Lowell Scarbrough, Jim Knox and Kathy Mills

Group Picture and Dinner: The attendees then went outside for a group picture, while the Ramada Inn converted the conference room for a formal dinner. During dinner, there was again a silent slides show. After dinner, participants were asked to come forward with family stories.

One of the highlights of these stories, at least for me, was the experiences of two U.S. Congressmen who had changed their names. We discovered that the late Congressman Donald Hayworth, of Michigan had added a "y" to his name and ran for Congress and won the election. He was represented at the reunion by his three daughters (Donna Hayworth Hill, Francis Hayworth Polidori, and Barbara Hayworth), who then narrated a slide show of their father’s life. Donna Haworth, of Phoenix Arizona, then came to the podium and described how the current Congressman J. D. Hayworth had added a "y" to his name and also won election to Congress. (note: Congressman Hayworth of Arizona, never returned our phone calls or faxes about the reunion event).

Loran adjourned the group for the evening after a fantastic day.

June 27^th

At 9:30 on Sunday morning, June 27, 1999, the group organized into the following committees:

Name of Committee               Chairperson

Get Connected – Internet       Wendell Haworth

Cookbook                              Leona Haworth Field

Historical Research                Marilyn Winton

Reunion Planning                   Ron Haworth

Newspaper & Publication         Lowell Scarbrough

At 10:30, committee reports were read and approved. A copy of the reports is attached to these minutes.

At 11:00, the convention room was converted for a church service, conducted by Pastor Robert (Bob) Haworth of Milton-Freewater, Oregon. He was assisted at the keyboard by Dr. Anne Brockman, M.D. of Pine Colorado. Pastor Bob is shown in a picture (see attachment) with Vieva Kraybill, who was the oldest person at 94, attending the celebration. The photograph was taken by Lowell Scarbrough.  It should also be noted that Dr. Brockman, and her family (including the youngest child at the reunion) had driven through all of Friday night to arrive at the celebration on Saturday morning. Another highlight of the reunion for me was the Quaker portion of this service where the group observed an extended period of silence, which was broken by individuals who lead the group in prayer.

Lunch followed at noon and at 1:45 PM, there was an adjournment, and a few final words. This was followed by a wet weather front that hit the Kansas City area that continued well into the night with a "light show".

It was special event that will long be remembered. I am sure that all of our ancestors would have been proud.

Signed, Ron Haworth

Return to Reunion - 1999