zeal of the Quaker body abated. Foreign missions had no existence except in the occasional travels of some wandering minister. The notion that the whole Christian church would be absorbed in Quakerism, and that the Quakers were in fact the church, passed away; and in its place grew up the conception that they were a peculiar people to whom had been given a clearer insight into the truths of God than to the professing Christian world around them, and that this sacred deposit was to be guarded with jealous care. Hence the Quakerism of this period was mainly of a traditional kind: it dwelt with increasing emphasis on the peculiarities of dress and language which tended to shut Quakers off socially from their fellow-men; it rested much upon discipline, which developed and hardened into rigorous forms; and the correction or exclusion of its members was a larger part of the business of the body than the winning of converts either to Christianity or to Quakerism.

Excluded from political life by the constitution of the country, excluding themselves not only from the frivolous pursuits of pleasure but from music and art in general, with no high average of literary education (though they produced some men of eminence in medicine and science, as Dr Fothergill and Dr Dalton), the Quakers occupied themselves largely with trade, the business of their society, and the calls of philanthropy. In the middle and latter part of last century they founded several institutions for the more thorough education of their children, and entered upon many philanthropic labours.

During this period Quakerism was sketched from the outside by two very different men. Voltaire (Dictionnaire Philosophique, s.vv. "Quaker," ," "Toleration") has described the body, which attracted his curiosity, his sympathy, and his sneers, with all his brilliance. Clarkson (Portraiture of Quakerism) has given an elaborate and sympathetic account of the Quakers as he knew them when he travelled amongst them from house to house on his crusade against the slave trade.

travelled to their meetings for worship, sometimes as disturbers of | the clergy in their office because they spoke in churches, sometimes as guilty of breaches of the peace because they preached in streets or markets, sometimes for refusing to pay tithes, sometimes for refusing to take off their hats, sometimes for refusing to swear. So matters remained till the Restoration of Charles II., when the publication from Breda of his declaration for liberty of conscience again raised hopes of ease in the hearts of the Friends. But these hopes were again destined to disappointment. The laws under which the Quakers were persecuted during the revived Stuart period were (1) the common law, (2) the old legislation in ecclesiastical matters which was revived on Charles's accession, (3) the special legislation of the period, and (4) the ecclesiastical laws as administered by the ecclesiastical courts. In the first class was the general law as to breakers of the peace; in the second class may be mentioned the statute of 6 Hen. VIII. by which imprisonment was appointed as a punishment for non-payment of tithes, the statute of Elizabeth imposing the oath of supremacy, the Act of Uniformity passed in the first year of Elizabeth, the Acts of the 23rd and 29th years of the same queen which imposed fines and penalties for non-attendance of church and the statute of the 35th year of Elizabeth by which an obstinato offender in that matter was made a felon without benefit of clergy, and, lastly, the statute of 3 James I. imposing the oath of allegiance. (3) The special legislation during this period under which the Quakers suffered included (a) a statute 13 & 14 Car. II. c. 1, especially directed against them and punishing their refusal to take an oath, or the taking part in assemblies for worship, with fine, and a second conviction with an obligation to abjuro tho realm, or transportation to any of the king's plantations; (b) the Act of Uniformity (13 & 14 Car. II. c. 4), more stringent than that of Elizabeth; (c) the Five-Mile Act passed in 1665 (17 Car. II. c. 4); and, lastly, the Conventicle Act of 1670 (22 Car. II. c. 1). (4) The ecclesiastical courts, on the return of the Stuarts, were restored to their former vigour, and Quakers were continually proceeded against in them for non-payment of tithes, oblations, and other church claims, and also for non-attendance at the parish churches, and for contempt of the discipline and censures of the church. Many of their body were accordingly excommunicated, and under the writ de excommunicato capiendo confined to prison. The passing of the Conventicle Act gave fresh vigour to the persecution of Dissenters. But, on 15th March 1671-72, King Charles II. issued his declaration for suspending the penal laws in matters ecclesiastical, and shortly afterwards by pardon under the great seal released above four hundred Quakers from prison, remitted their fines, and released such of their estates as were forfeited by præmunire. The dissatisfaction which this exercise of the royal prerogative created induced the king in the following year to recall his proclamation, and the sufferings of the Quakers revived; and, notwithstanding representations and appeals to King Charles II., the persecution continued throughout his reign. On the accession of James II, the Quakers addressed him with some hope from his known friendship' for William Penn, and presented to him a list of the numbers of their members undergoing imprisonment in each county, amounting in all to fourteen hundred and sixty. King James not long afterwards directed a stay of proceedings in all matters pending in the Exchequer against Quakers on the ground of non-attendance on national worship. In 1687 came the king's celebrated declaration for liberty of conscience, and in the following year the Revolution, which put an end to all persecution of the Quakers, though they remained for many years liable to imprisonment for non-payment of tithes, and though they long laboured together with other Dissenters under various disabilities-the gradual removal of which is part of the general history of England. The Toleration Act was by no means the only legislation of the reign of William and Mary which brought ease to the Quakers. The legislature early had regard to their refusal to take oaths; and from 1689 to a very recent date numerous enactments have respected the peculiar scruples of the Friends. This special legislation may be conveniently studied in Davis's Digest of Legislative Enactments relating to Friends (Bristol, 1820).

3. With the cessation of persecution in 1689 the

4. It cannot be denied that the theology of Quakerism had become somewhat mystic and quietist during the long period we have just considered. About the year 1826 an American Quaker named HICKS (q.v.) openly denied the divinity of Christ, depreciated the value of the Scriptures, and recognized no other Saviour than the inward light. A large body of the American Quakers followed him, and still maintain a separate existence. It was this movement which led to a counter movement in England, known in the Quaker body as the Beacon controversy, from the name of a book published in 1835, advocating views more nearly akin to those known as evangelical than were held by many Quakers. A considerable discussion ensued, and a certain number of the Friends holding these more evangelical doctrines departed from the parent stock, leaving, however, behind them many influential members of the society who strove to give a more evangelical tone to the Quaker theology. to the Quaker theology. Joseph John Gurney, by his various writings (some published before 1835), was the most prominent actor in this movement. This period has also been marked, especially within the last few years, by some revival of aggressive action, and Quakers have taken far more part in the teaching in Sunday schools, in the preaching of the gospel to the poor, and in the establishment of foreign missions than in the period immediately preceding. In 1847 an association was established to promote Sunday schools in the body; in 1859 a Friends' foreign mission was established; and the Quakers have now a few regular labourers in Madagascar, India, Syria, and Constantinople.

Other causes have been at work modifying the Quaker body. The repeal of the Test Act, the admission of

silent both in family worship and in their meetings. Of
late years, however, in some places passages from the Bible
are read in their meetings for worship. Furthermore the
Quakers maintain the equal right of women with men to.
preach and pray in their assemblies; and they cite the four
daughters of Philip who prophesied, and other women
who are mentioned in the New Testament as having
laboured much in the Lord, as showing that their practice
is in accord with that of the early church.

Refusing to acknowledge the ministry of the Established Church, and holding that they could thus best testify to "the spiritual reign and government of Christ," the Quakers refused to pay all church rates, tithes, and other ecclesiastical demands. To the year 1875 they maintained the same objection against tithe-rent charge, and then abandoned it.

The Quakers deny the lawfulness for a Christian of all war, defensive or otherwise, and have always refused, often at the expense of much suffering, to take any part in military matters; they equally deny the lawfulness for a Christian man to take any oath, even in a court of justice, and the law of England has long recognized their affirmations as giving validity to their evidence; they have denied themselves the cultivation of music, attendance at the theatres, and hunting, shooting, and field sports generally as vain amusements inconsistent with the gravity and seriousness of Christian life; they have insisted on the duty of using language not only free from that profanity which was so common until lately but stripped of all flattery and purged of all dross of heathenism; they enforced the duty of plainness of dress and of excluding from it, and from the modes of salutation and address, everything calculated to satisfy vanity.

But not merely do the Quakers dispense with the sacraments; they exist without any priesthood or regular or ordained ministry; they allow the liberty of unlicensed preaching and prayer to every member of their society in their assemblies, and those in whom the body recognizes the true gifts are publicly acknowledged as ministers. But by this act they attain to no greater power in the society than they possessed before. By the strength and power of the light of God, says Barclay in his 10th proposition, "every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing thereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel both as to the place where, the persons to whom, and as to the times when he is to minister."

The Quakers not only have no stated ministry, but they hold that no form of worship is so good as a patient waiting upon God in silence "by such as find no outward ceremony, no observations, no words, yea not the best and purest words, even the words of Scripture, able to satisfy their weary and afflicted souls." Hence, although permitting addresses from their members, they sit frequently

OTE

Frid

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in the Book of Discipline, may usefully be consulted on this point.

K

Organization and Discipline.-The duty of watching over one another for good was insisted on by the early Friends, and has been embodied in a system of discipline. Its objects embrace (a) exhortation and admonition to those who walk contrary to the standard of Quaker ethics, and the exclusion of obstinate or gross offenders from the body, and as incident to this the hearing of appeals from individuals or meetings considering themselves aggrieved; (b) the care and maintenance of the poor and provision for the Christian education of their children, for which purpose the society has established numerous boarding schools in different parts of the country; (c) the amicable settlement of all differences about outward things," either by the parties in controversy or by the submission of the dispute to arbitration, and the restraint of all proceedings at law between members except by leave; (d) the recognition of ministers as such; (e) the cognizance of all steps preceding marriage according to Quaker forms; (f) the registration of births, deaths, and marriages; (g) the issuing of certificates or letters of approval granted to ministers travelling away from their homes, or to members removing from one meeting to another; and (4) the management of the property belonging to the society. The present organization of the Quaker church is essentially democratic-it has not and never had any president or head; and in theory every person born of Quaker parents is a Quaker and entitled to take part in all the general assemblies of the body. The members are grouped together in a series of subordinated meetings which recall to the mind the Pres byterian model. The unit is known as a "particular meeting"; next in order comes "the monthly meeting," usually embracing several particular meetings called together, as its name indicates, monthly; then "the quarterly meeting," embracing several monthly meetings; and lastly the yearly meeting," embracing the whole of Great Britain. Representatives are sent from each inferior to each superior meeting; but all Quakers may attend and take part in any of these meetings. This system is double, each meeting of “ men Friends" having its counterpart in a meeting of "women Friends"; and they usually meet at the same time, and join together in the devotional gatherings which take place before or after the meetings for discipline. The mode of conducting these meetings is noteworthy. There is no president, but only a secretary or clerk; there are no formal resolutions; and there is no voting. The clerk ascertains what he considers to be the judgment of the assembly, and records it

in a minute.

The offices known to the Quaker body are (1) that of minister; (2) of elder, whose duty it is "to encourage and help young ministers, and advise others as they in the wisdom of God see occasion"; and (3) overseers to whom is especially entrusted that duty of Christian care for and interest in one another which Quakers recognize as obligatory in all the members of a church. These officers hold from time to time meetings separate from the general assemblies of the members.

This present form both of organization and discipline has been reached only by a process of development. The quarterly or general meetings seem to have been the first union of separate congregations. In 1666 Fox established monthly meetings. In 1672 was held the first yearly meeting in London. In 1675 certain "canons and institutions" were issued to the quarterly meetings. In 1727 elders were first appointed. In 1752 overseers were added; and in 1737 the right of children of Quakers to be considered as Quakers was fully recognized. From

these dates it is obvious that the last century saw a vigorous development of the disciplinary element in Quakerism; it was probably the time of greatest rigour as regards external matters and of the greatest severity in punishing so-called delinquencies. In Aberdeen the meeting entered on their minutes an elaborate description of what was and what was not to be endured in the dress of men and women; and York quarterly meeting was So disturbed at the presence of young women in long cloaks and bonnets that they were ordered to take advice before coming to York, and one monthly meeting directed that those young women who intended to go to York were to appear before their own meeting "in their clothes that they intend to have on at York."

Of late years the stringency of the Quaker discipline has been relaxed: the peculiarities of dress and language have been abandoned; marriage with an outsider has ceased to be a certain ground for exclusion from the body; and, above all, many of its members have come to "the conviction, which is not new, but old, that the virtues which can be rewarded and the vices which can be punished by external discipline are not as a rule the virtues and the vices that make or mar the soul" (Hatch, Bampton Lectures, 81).

The Quakers maintain that their system of church government and of discipline is in close accordance with that of the early church. That it has some great differences cannot be denied, especially when we think of baptism and the Lord's supper; that it has some important points of likeness, especially in the care of each member for the others and in the maintenance of the poor, is equally certain. The portraiture of the early Christian church recently drawn by Dr Hatch in his Bampton Lectures is in many respects likely to recall the lineaments of Quakerism.

In

Philanthropic Interests.-A genuine vein of philanthropy has always existed in the Quaker body. nothing has this been more conspicuous than in the matter of slavery. George Fox and William Penn laboured to secure the religious teaching of slaves. As early as 1676 the assembly of Barbados passed "An Act to prevent the people called Quakers from bringing negroes to their meetings." John Woolman1 laboured amongst the Quakers of America for the liberation of the slaves with the most winning tenderness. The Quakers were the first Christian body that purged themselves of the stain of dealing in slaves. As early as 1780 not a slave was owned by any Friend in England or America with the knowledge and consent of the society. In 1783 the first petition to the House of Commons for the abolition of the slave trade and slavery went up from the Quakers; and/ throughout the long agitations which ensued before that prayer was granted the society took an active and prominent part.

In 1798 Lancaster opened his first school for the education of the poor; and the cause of unsectarian religious education found in the Quakers steady support. They have taken also an active part in Sir Samuel Romilly's efforts to ameliorate the penal code; in prison reformation (1813), with which the name of Elizabeth Fry is especially connected; in the efforts to ameliorate the condition of lunatics in England (the Friends' Retreat at York, founded in 1792, having been remarkable as an early example of kindly treatment of the insane); and in many other philanthropic movements.

One thing is noteworthy in Quaker efforts for the education of the poor and philanthropy in general: whilst 1 Woolman's Journal and Works are remarkable. He had a vision of a political economy to be based not on selfishness but on love, not on desire but on self-denial.

they have always been Christian in character, they have | Quakers, and in 1678 Fenwick with a large company of
not to any considerable extent been used as a means of
bringing proselytes within the body.

Quakerism in Scotland.-Quakerism was preached in Scotland very soon after its rise in England; but in the north and south of Scotland there existed independently of and before this preaching groups of persons who were dissatisfied with the national form of worship and met together in silence for devotion. They naturally fell into this society. In Aberdeen the Quakers took considerable hold, and were there joined by some persons of influence and position, especially Alexander Jaffray, some time provost of Aberdeen, and Colonel David Barclay of Ury and his son Robert, the author of the Apology. Much light has been thrown on the history of the Quakers in Aberdeenshire by the discovery in 1826 at Ury of a MS. Diary of Jaffray, since published with elucidations (2nd ed., London, 1836).

Ireland. The father of Quakerism in Ireland was William Edmondson; his preachings began in 1653-54. The History of the Quakers in Ireland (from 1653 to 1752), by Wright and Rutty, may be consulted.

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

his co-religionists crossed the Atlantic, sailed up the Dela-
ware, and landed at a fertile spot which he called Salem.
Byllinge, having become embarrassed in his circumstances,
placed his interest in the State in the hands of Penn and
others as trustees for his creditors, and they invited buyers,
and companies of Quakers in Yorkshire and London were
amongst the largest purchasers. In 1677-78 five vessels
with eight hundred emigrants, chiefly Quakers, arrived in
the colony (now separated from the rest of New Jersey
under the name of West New Jersey), and the town of
Burlington was established. In 1677 the fundamental
laws of West New Jersey were published, and recognized
in a most absolute form the principles of democratic
equality and perfect freedom of conscience. Notwith-
standing certain troubles from claims of the governor of
New York and of the duke of York, the colony prospered,
and in 1681 the first legislative assembly of the colony,
consisting mainly of Quakers, was held. They agreed to
raise an annual sum of £200 for the expenses of their
commonwealth; they assigned their governor a salary of
£20; they prohibited the sale of ardent spirits to the
Indians, and forbade imprisonment for debt.

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

But beyond question the most interesting event in con-
nexion with Quakerism in America is the foundation by
William PENN (q.v.) of the colony of Pennsylvania, where
he hoped to carry into effect the principles of his sect-to-
found and govern a colony without armies or military
power, to reduce the Indians by justice and kindness to
civilization and Christianity, to administer justice without
oaths, and to extend an equal toleration to all persons
professing theism. Such was "the holy experiment," as
Penn called it, which he tried, and which seemed as if it
was destined to put Quakerism to practical proof. In
1681 he obtained a grant of the colony from Charles II.,
and in the following year settled the frame of government
for the State and sailed for America. Here he entered
into his celebrated treaty of unity with the Indians, “le
seul traité entre ces peuples et les Chrétiens qui n'est point
été juré et qui n'est point été rompu.' What was the
result of this attempt to realize Quaker principles in a new
country and on a virgin soil? The answer is in some respects
indecisive. During the time that the Quaker influence
was predominant, and for seventy years after the founda-
tion of Pennsylvania, the Indians are said never to have
taken the life of a white man; and once when five hundred
Indians were assembled to concert a massacre they were
turned from their purpose by six unarmed Friends. From
England and Wales, from Scotland and Ireland, from the
Low Countries and the banks of the Rhine, where Penn's
missionary visit had made a deep impression, emigrants
crowded to Pennsylvania; in two years Philadelphia had
risen to be a town of six hundred houses, and in three
years from its foundation that city had increased more
than New York in fifty years; and the first century of the
life of the colony exhibited in an unusual degree a scene
of happiness and peace. But, on the other hand, little
progress was made in winning the Indians to Christianity,
and the annals of the infant State were full of petty
quarrels and jealousies. Penn was a feudal sovereign,
having over him a Stuart king as his lord paramount at
home, and the absolute democracy which he had estab
lished as his immediate dependents beneath him. In such
relations there were necessarily elements of difficulty, and
soon dissensions broke out between the governor and the
colonists; a popular party was headed by members of the
Quaker body and opposed the founder, and the influx of
members of other religious persuasions led to dissensions
in the assembly. The officials of the Court of Admiralty
set up claims at variance with Penn's notions; differences

It is not wonderful that the Quakers, persecuted and oppressed at home and in New England, should turn their eyes to the unoccupied parts of America, and nourish the hope of founding amidst their woods some refuge from oppression and some likeness of a city of God upon earth. In 1671-73 George Fox had visited the American plantations from Carolina to Rhode Island and had preached alike to Indians and to settlers; and in 1674 a moiety of New Jersey was sold by Lord Berkeley to John Fenwick in trust for Edward Byllinge. Both these men were

tam

broke out between the province properly so-called and the territories which afterwards became the State of Delaware. Penn was engaged in protracted quarrels as to the boundaries of his State; the English crown made requisitions on the colonists for men and money to support the war in America against France. Penn was during some years suspended by the crown from his rights as governor; his son and one of the deputy governors whom he sent out disgraced themselves by their licentious conduct; the colony gradually passed away from under the influence of Quakerism; and Penn's "Civitas Dei" faded into an American republic. For many years large numbers of Quakers emigrated from England to America. The most noteworthy incidents in their history are the part which they have taken in that movement which has ended in the abolition of slavery in the United States and the interest which they have exhibited in the native Indians.,

France. The origin of the few Quaker congregations which exist in France is curious. It seems that amongst the Camisards were found a few who disapproved of the military operations by which their friends resisted the persecution of Louis XIV., who believed in a spiritual light, who met for silent worship, and in other respects were like Quakers. Certain it is that towards the end of last century a small body of persons holding these views and these practices existed at Congeniès and other villages at the foot of the Cevennes. During the war between England and France consoquent on the American struggle for independence a Quaker was part owner in two luggers, which, against his protests, were employed as privateers and captured two valuable prizes; he took his share of the spoil, invested and accumulated it, and on the conclusion of peace in 1783 advertised in the Gazette de France for the owners of the captured ships. This advertisement came to the knowledge of the little body at Congeniès, and hence a communication was established between the French and English Quakers. Probably about the same time certain American Quakers, on the invitation of the French Government, migrated from Nantucket to Dunkirk, for the purpose of extending the fisheries. A curious episode in Quaker history is the presentation, on 10th February 1791, to the National Assembly of a petition from these two bodies of French Quakers, and the reply of the president. The petition and answer were printed by Baudoin, printer to the Assembly.

Germany and Norway.-In both these countries exist small bodies of persons who have adopted the views and practices of the Quakers. These bodies date from early in the present century:

Statistics of Quakerism.-The number of Quakers in England and Wales in 1680 was probably about 40,000, and in 1806 about 32,000. In 1883 the total number of members in England, Wales, and Scotland was returned as 15,219 (193 were in Scotland), an increase of 106 on the previous year, and the number of habitual attenders of meetings of the body, not members, was 5380, an increase of 150. In Ireland there were, in 1883, 2812 Quakers. The Quakers in America number probably (including all bodies which claim to be Friends) from 50,000 to 60,000 or upwards. Besides these there are in Norway about 200, in France from 70 to 80, in Germany from 50 to 60, and in Australia and New Zealand from 500 to 600 Quakers.

Bibliography. The writings of the early Quakers are numerous; the most

noteworthy are the Journal of George Fox and the Life of Thomas Ellwood, both
autobiographies, the Apology of Robert Barclay, and the works of Penn and
Penington. The History of the Quakers by William Sewel, a Dutch Quaker,
was translated into English, and has gone through several editions; a History of
the Quakers by Gongh may also be consulted. The Sufferings of the Quakers, by
Besse (London, 1753), is the chief authority as to the persecutions they endured.

The Peculiarities of the Society of Friends, and the other writings of Joseph John
Gurney, exhibit the modern Evangelical Quakerism. The Book of Discipline of the

Society, in its successive editions from 1782 to 1883, is the only authoritative

QUARANTINE (Fr. quarantaine, a period of forty days) is, in the original sense of the term, a thing of the past in the United Kingdom and in several of the other states of Europe, as well as in America. Its interest is therefore largely historical, and a sketch of the history will be given at the end of this article. But, in common usage, the same word is applied to the modern substitutes for quarantine, although these are a complete departure in principle or theory from the indiscriminate system of detention of ships and men, unlading of cargo in lazarets, fumigation of susceptible articles, and the like, which used to be carried to great lengths on account of the plague and in connexion with the Levantine trade.

Substitute for Quarantine in the United Kingdom.-The modern practice is to detain or refuse "pratique" to no ship unless there be a communicable form of sickness on board, or there had been such during the voyage. It is the duty of the officers of customs to question the captain as to the existence of any catching disease the among passengers or ship's company; if there be any evidence or suspicion of communicable infection, the officers of customs report the same to the port sanitary authorities, who have power to deal with the case under the Public Health Act, and according to an order of the Local Government Board first issued in 1873. The medical officer of health proceeds at once to make an inspection, detaining the ship and all on board only until such time as the inspection can be satisfactorily made, the sick removed to hospital, and disinfectants applied. This practice was adopted with success in the case of several arrivals from Baltic and North Sea ports with cholera on board in 1873, no extension of the disease on shore ensuing, and again in 1884 in the case of a troopship arrived at Portsmouth direct from Bombay, and of at least two arrivals (at Liverpool and Cardiff) from Marseilles, with cholera on board. It is also adopted from time to time on account of small-pox cases, and of other catching importations at the discretion of the port sanitary authority.

The last importation of yellow fever into the United Kingdom was at Swansea in September 1865, by a wooden vessel with copper ore from St Jago de Cuba. There had been cases of yellow fever on board during the voyage; but at Swansea (as in many other instances) the infection spread rather from the ship's hull and the unladed cargo than from the crew or their effects, and some fifteen deaths ensued. If such a case were to occur again, it would be dealt with, like any other communicable disease, by the port sanitary authority under the Public Health Act. yellow-fever incident of 1865 at Swansea is the last occasion on which the sanction of the Quarantine Acts has been appealed to. The privy council merely directed the board of customs to warn the parties implicated of their liability to prosecution, although no prosecution would be instituted. The Quarantine Acts are still unrepealed, but they may be said to have become practically obsolete during the past twenty years.

The

Quarantine or its Substitutes in other European Countries.

statement of the views of the Society on Christian practice and church government, and a comparison of the different editions would throw light on the changes of sentiment in the body. The Inner Life of the Religious Societies of the Commonwealth (London, 1876), by Robert Barclay, a descendant of the apologist, contains much curious information about the Quakers. Smith's Descriptive The principle of inspection, and of isolation of the sick,

Catalogue of Friends' Books (London, 1867) gives the information which its title
promises. Bancroft's History of the Colonization of the United States may be
consulted for the American history of Quakers. The periodicals now issued by
members of the Quaker body in Great Britain are The Friend, The British Friend,
Friends Quarterly Examiner, and Friends' Review.
(E. F.)

QUANTAMPOH, or KUNTAMPOH, a town of the Gold Coast region of western Africa, situated about 80 miles north-east of Coomassie, in 7° 36' N. lat. and 1° 4' W. long. According to Captain Brandon Kirby, who was the first white man to reach the place, it had in 1881 a resident population of 15,000, and traders passed through it to the number of about 25,000. Formerly it was one of the great ivory-marts of this part of Africa, and it is still a centre of the cola-nut trade, the slave trade, &c.

as stated above for the United Kingdom, was accepted with small reservation by the sanitary conference of Vienna in 1874, and it is now more or less consistently acted upon by all the larger European maritime states except Spain and Portugal. In times of cholera panic, quarantine of the original kind has been imposed against all arrivals from an "infected country" by ports of the Levant and Black Sea, and by several Mediterranean states besides Spain. But it is only in the ports of the Iberian Peninsula that the old quarantine traditions remain in force from year to year; and it is only for them that any special account need be given. The principal occupation of the quarantine establish

XX.