ages, to know the will of God. Also, a discourse on the second appearing of Christ, in and through the order of the female. And a discourse on the propriety and necessity of a united inheritance in all things, in order to support a true Christian community. By Wm. Léonard Harvard: 1853. 88 pp.

14. The nature and character of the true church of Christ proved by plain evidences, and showing whereby it may be known and distinguished from all others. By John Dunlavy. New York, 1847. 93 PP.

15. Plain talks upon practical, Christian religion; being answers to ever-recurring questions concerning the Shakers, prominently among which is the answer to "What must an individual do to be a Shaker?" Shakers, N. Y., n. d. 24 PP.

16. The youth's guide in Zion, and holy mother's promises. Given by inspiration at New Lebanon, N. Y., January 5, 1842. Canterbury, N. H., 1842. 36 pp.

17. The manifestation of spiritualism among the Shakers 1837-1847. By Henry C. Blinn. East Canterbury, N. H., 1899. IOI PP.

18. Tests of divine inspiration; or the rudimental principles by which true and false revelation, in all eras of the world, can be unerringly discriminated. By F. W. Evans. New Lebanon, 1853. 127 pp.

19. Scientific demonstration of theology, prophecy and revelation. By H. B. Bear. Preston, Hamilton Co., Ohio, 1900.

56 pp.

20. A scientific demonstration of the prophecies of Daniel and St. John. H. B. Bear. Preston, Ohio, n. d., 13 pp.

21. Interpreting prophecy and the appearing of Christ. Third edition. A. G. Hollister. Mount Lebanon, N. Y., 1892. 42 pp.

22. Mission of Alethian Believers, called Shakers. A. G. Hollister. Mount Lebanon, N. Y., 1892-1899. 28 pp.

23. Synopsis of doctrine taught by Believers in Christ's second appearing. A. G. Hollister. Mount Lebanon, N. Y.,.

second edition enlarged, 1893. 30 pp.

24. Divine judgment, justice and mercy. A revelation of the great white throne. A. G. Hollister. Mount Lebanon, N. Y., 1895. 48 pp.

25. The day of judgment as taught by the Millennial Church. By Arthur W. Dowe. San Francisco, 1896. 24 pp. 26. The divine afflatus: a force in history. Published by the United Society, Shirley, Mass. Boston, 1875. 47 PP.

27. A concise statement of the principles of the only true church, according to the gospel of the present appearing of Christ. Bennington, Vermont, 1900. 16 pp.

28. The law of life. Extract from a writing in the name of the prophet Joel. Mt. Lebanon, N. Y., January, 1841. Calvin Green, amanuensis. 16 pp.

29. Shakers: a correspondence between Mary F. C. of Mt. Holly City and a Shaker sister, Sarah L. of Union Village. Edited by R. W. Pelham. Cincinnati, 1869. 23 pp.

30. The Shaker's answer to a letter from an inquirer. By R. W. Pelham. Union Village, Ohio, 186*. 23 pp.

31. A Christian community. By Henry C. Bluin. East Canterbury, N. H., ud. 16 pp.

32. True source of happiness. Anna White. Mt. Lebanon, N. Y. n. d. 6 pp.

33. Pearly Gate of the true life and doctrine for Believers in Christ. Part II. By A. G. Hollister. Mount Lebanon, N. Y., 1900. 18 pp.

INFLUENCE OF PENNSYLVANIA ON OHIO.

BY W. H. HUNTER.

[The celebration of the Centennial of the State has led to much discussion regarding the ethnological history of Ohio. As a contribution to this subject, we present the address delivered by W. H. Hunter, of Chillicothe, at a banquet given in Philadelphia several years ago by the Pennsylvania Scotch-Irish society, which has for its object the preservation of historical data. E. O. R.]

THE PRESIDENT AND GENTLEMEN: While in attendance at the Harrisburg session of the Scotch-Irish Society of America last summer, I was thrilled by the eloquence of your honorable Past President, Dr. McCook, who then delivered one of the most impressive addresses I ever heard beautiful in diction, eloquent in presentation-his subject being "The Scotch-Irish Pioneer Women." Among the accomplishments of those noble women described was the manufacture of mush and milk; or rather, I should say, Pioneer Porridge, the piece de resistance on the table of the fathers. His panegyric was so eloquent and his description of the process was so real one could close his eyes and hear the mush splutter as it was stirred in the pot, could see the particles fly over the brim and smell the odor of burning meal as the globules fell upon the fire. When I think back to the old. homestead in Eastern Ohio I run against the fact that I did not like mush and milk any more than I loved the catechism, which we had together at our house eight evenings in the week. I recall it now as the one cloud over the sunshine of happy boyhood days; but Dr. McCook's eloquence made such an impression on me that all my early repugnance for mush and milk has left me; I have never been so fortunate as to hear him on the catechism. Through the kindness of my good friend, Colonel McIlhenney, I am here to enjoy with you the food of our ancestors. I promised him when he gave me the opportunity to break mush and milk with the Society, I would endeavor to partly pay my way with a story of the influence of the Scotch-Irish of Pennsylvania

in Ohio. Just as I was about to plunge into a mass of data in preparation of an elaborate address, he wrote me that I must keep in mind that this being a Scotch-Irish gathering, it would a gabfest; that there would be a good many folks waiting to make speeches, and that no one would be allowed to say all that was in his mind. However, I feel that I should make my contribution to this interesting subject and if I weary you pull my coat tail. My great grandfathers having been among the early settlers of the western part of the state and the founders of Old Unity, the first Presbyterian church west of the mountains, and one of them in the disastrous Lochry expedition during the Revolutionary War, I feel strongly moved to the task. My sainted mother also was reared to young womanhood in this city and it was through her influence that Bishop Simpson, when a young man in Ohio, was induced to adopt the ministry as his calling - the eloquent bishop of the Methodist Episcopal Church who made Philadelphia his seat and whose erudition, whose fertile genius, wonderful perception, and pushing enterprise gave his church much of its power in America.

When John Randolph said that Pennsylvania had produced but two great men - Benjamin Franklin, of Massachusetts, and Albert Gallatin, of Switzerland - he possibly did not know that the best blood of his own State was that of the Scotch-Irish people who went down from Pennsylvania and settled in the Valley. He likely did not know that the great and good Dr. Archibald Alexander, the founder of Liberty Hall, now Washington and Lee University (so much loved by Washington), the very seat of culture and power of the Shenandoah and James, the greatest factor of the State's prowess, was a Pennsylvanian. He possibly did not know that Dr. Graham, the first president of this institution, was from Old Paxtang; that many of the families whose names are in the pantheon of Old Dominion achievement, the families that give Virginia her prominence in the sisterhood of States, had their American origin in Pennsylvania — in the Scotch-Irish reservoir of the Cumberland Valley - the McDowells, the Pattersons, the McCormacks, Ewings, McCorcles, Prestons, McCunes, Craigs, McColloughs, Simpsons, Stewarts, Moffats, Irwins, Hunters, Blairs, Elders, Grahams, Finleys, Trim

bles, Rankins, and hundreds of others, whose achievements mark the pathway of the world's progress. John Randolph possibly did not know that the first Declaration of Independence by the American patriots was issued by the members of Hanover Church out there in Dauphin county, when on June 4th, 1774, they declared "that in the event of Great Britain attempting to force unjust laws upon us by the strength of arms, our cause we leave to heaven and our rifles." This declaration was certainly carried to Mecklenburg to give the sturdy people of that region inspiration for the strong document issued by them a year later, and which gave Jefferson a basis for the Declaration of 1776. There was much moving from Pennsylvania into Virginia and North Carolina before the Revolution, and Hanover Presbytery in the Valley was largely made up of people from Pennsylvania, whose petition of ten thousand names for a free church in a free land, made in 1785, was the force back of Jefferson's bill for religious tolerance, a triumph for freedom that has always been considered a Presbyterian victory by the Scotch-Irish of America.

To him who has the inclination and the time for the task, there can be no more interesting and instructive study than to follow the trail of the Scotch-Irish from Pennsylvania to Ohio through Virginia, Tennessee, and Kentucky; and had John Randolph taken up this task he would have found men of Pennsylvania blood, who, in scholarship, in statesmanship, in patriotism, in genius, in skill at arms, were as great as the two who occurred to his mind when he was sneering at the position of the great commonwealth.

We know that Dr. Sankey of Hanover Church was a minister in Hanover Presbytery, and that he was followed into Virginia by large numbers of the Hanover congregation, who kept up a constant stream into the Valley. By the way, two settlements were made by this congregation in Ohio. Col. Rogers, Gov. Bushnell's secretary, derives his descent from them. The population of North Carolina at the outbreak of the Revolution was largely made up of Scotch-Irish immigrants from Pennsylvania and the Virginia Valley who had a public school system before the war. These were the people who stood with the Rev. David Caldwell on the banks of the Alamance May 16th, 1771,