I’ve previously mentioned newspaper editor George Wadleigh as a fascinating source of Dover historical narrative.

The Rev. Jeremiah Belknap, a renowned historian, proved far less helpful when it came to the Quakers. They seemed largely invisible to him.

I largely ignored the Rev. Alonzo Hall Quint, another Congregational minister, whose historical notes had been read by Wadleigh, probably when they were originally serialized in the Dover Enquirer from 1850 on. One of my reasons was practical: the scanned ebook edition of the book is nearly unreadable. Besides, even in retirement, I have only so much time. One point worthy of revisiting in the original would be the use of “inner light” in 1855 – if accurate, that would be the first reference to the Quaker doctrine anywhere. Previously, it was Inward Light, with a much different focus. I’m assuming this was a “correction” by John Scales in editing the full book edition published in 1900. Scales himself authored an independent colonial history published in 1923.

One source for later research would be the journals of the Rev. Enoch Place, a pioneer of the Free Will Baptist movement. He visited Friends Meetings in his travels from Strafford, which would offer a fresh perspective, as well as presiding at thousands of burials, baptisms, and weddings from 1810 to 1865. His might balance the histories of the period that revolve around Dover’s downtown mills.

There’s so much more I’d like to know about details related to my Quaking Dover story, but I’m not a professional historian.

Some of these could be fodder for a Ph.D. dissertation.

• An examination of Dover Friends book of minutes dealing with young men who enlisted in the Revolutionary War would be one.
• Or of where individuals went in their religious affiliations after leaving Friends.
• Even Richard Waldron’s full biography.
• A list of the clerks of the Meeting and another of the recorded ministers and elders would be helpful.
• Or an examination of the actual functioning of the provincial charters, especially the so-called “proprietary colonies.”
• And, oh yes, a genealogical index of New England Quakers like William Wade Hinshaw’s encyclopedic indexes of New York, Pennsylvania, Virginia, the Carolinas, and Ohio.
• I would even like to see an understandable examination of English settlement in Maine in its colonial years. Where, for instance, did the settlers go after watching from sea as smoke and flames rose from what had been their homes and villages in a fateful five-week period of 1676, eradicating all English from east of Casco Bay?

From Bowen Alpern’s book, Godless for God’s Sake:

“Much of what we tend to regard as the achievement of Friends as a whole was, in fact, the work of individual Friends, or small groups of Friends, often in the face of opposition or neglect of their monthly meetings. (One of the most positive – if often tedious – aspects of Quaker culture may be its capacity to produce or attract individuals who are willing to stand up to it).”

In my mid-30s, a decade after I started worshiping in the Society of Friends, I heard that my great-grandfather had been a Quaker who moved from North Carolina to Ohio after the Civil War.

I’d no clue and was shell-shocked, in a good way.

That soon got me into genealogical research with another, older, cousin, which in turn led me to others through correspondence. Many of the results can be found on my Orphan George blog.

Central to that research were Quaker Meeting minutes and learning to interpret those records. For family data, they can provide some of the best information before the census of 1850, the first to name everyone in a family, along with ages and some other facts.

Serving as clerk of Meeting and in other roles also deepened my understanding of the faith and practice.

While I gained some skill navigating this field, other researchers specialized in public records, such as wills, tax filings, and property maps.

Admittedly, working as a census taker in 2020, I did develop a sympathy for lapses and errors in the federal population documents.

When it came to researching Quaking Dover, I found myself returning to others’ genealogical summaries, where one version differed from another, as well as other records. I knew to treat what I saw there as tenuous but still helpful.

Somehow, though, it felt familiar.