Finish one sentence, start a new one

[johnnieblue44]

Idea is to complete the sentence from the person above you, and pose a new one for the next person.

Such as..


"I've had my most powerful orgasm when..."

 

[Plutarch]

Idea is to complete the sentence from the person above you, and pose a new one for the next person.

Such as..


"I've had my most powerful orgasm when..."

I was sleeping. I can't live within a thousand feet of a school or playground because...

 

[semen4her]

...I was choking the life out of that hooker.

Johnnyblue44 caught the AIDS...

 

[killallhippies]

shut the fuck up.

 

[semen4her]

Now start a new one.

 

[Plutarch]

Killallhippies got hepatitis from...

 

[killallhippies]

i said shut the fuck up.

 

[CHNOPS]

7757842

 

[semen4her]

You guys sure know how to ruin a brilliant GB thread.

 

[Disgustipated]

7757842

Is that divisible by 5?

 

[Wings]

Ragamuffins.

 

[johnnieblue44]

My dog reacts to fireworks by......

 

[Saint Peter]

Is that divisible by 5?

1.55157E6

 

[Plutarch]

They call my wife because the Black Widow of Bradford because...

 

[johnnieblue44]

They call my wife because the Black Widow of Bradford because...

Bradford died after marrying that big black woman with the spider tattoos who then married Plutrach.

It was so fucking hot today that....

 

[Plutarch]

Bradford died after marrying that big black woman with the spider tattoos who then married Plutrach.

It was so fucking hot today that....

Johnnieblue44 misspelled my name. I was forced to take a workplace sensitivity seminar because...

 

[CHNOPS]

Wyandanch, New York
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Wyandanch, New York
— CDP —
Motto: " We Believe "
U.S. Census Map
Wyandanch, New York is located in New York
Location within the state of New York
Coordinates: 40°44′50″N 73°22′6″W / 40.74722°N 73.36833°W / 40.74722; -73.36833Coordinates: 40°44′50″N 73°22′6″W / 40.74722°N 73.36833°W / 40.74722; -73.36833
Country United States
State New York
County Suffolk
Area
• Total 4.4 sq mi (11.3 km2)
• Land 4.4 sq mi (11.3 km2)
• Water 0.0 sq mi (0.0 km2)
Elevation 56 ft (17 m)
Population (2000)
• Total 10,546
• Density 2,410.8/sq mi (930.8/km2)
Time zone Eastern (EST) (UTC-5)
• Summer (DST) EDT (UTC-4)
ZIP code 11798
Area code(s) 631
FIPS code 36-83294[1]
GNIS feature ID 0971769[2]

Wyandanch (/ˈwaɪənˌdæntʃ/, WHY-ən-DANCH) is a hamlet and census-designated place in the town of Babylon in Suffolk County, New York. The population was 10,546 at the 2000 census.[1]
Contents
[hide]

* 1 History
o 1.1 Native Americans
o 1.2 Earliest English settlers: 1706-1874
o 1.3 West Deer Park/Wyandance/Wyandanch: 1872-1903
o 1.4 German-Americans: 1880-1955
o 1.5 Irish-Americans: 1920s and 1930s
o 1.6 African-Americans: 1920s and 1930s
o 1.7 Pioneering Italian-Americans: 1920s-1940s
o 1.8 Hispanic pioneers: 1940s-1960s
o 1.9 Origins of Carver Park and racial transformation: 1951-53
o 1.10 Racial disturbances-August 1967
* 2 Demographics
* 3 Transportation
o 3.1 Roads
o 3.2 Railroad
* 4 Government services
o 4.1 Fire service
o 4.2 Medical services
o 4.3 Public water
o 4.4 Sewers
* 5 Education
o 5.1 Elementary schools
o 5.2 Junior-senior high school
o 5.3 LaFrancis Hardiman Early Childhood Center
o 5.4 Wyandanch College Center
o 5.5 Day Care Center: 1973
o 5.6 Wyandanch Head Start to Relocate: 2012
o 5.7 Public library
* 6 Geography
* 7 Agriculture and Industry
o 7.1 Water bottling
o 7.2 Brick manufacture
o 7.3 Pickle farms
o 7.4 Industry
* 8 Recreation and culture
o 8.1 Geiger Lake
o 8.2 Youth recreation
* 9 Religion
o 9.1 Catholicism
o 9.2 Lutheranism
o 9.3 Other religious institutions in Wyandanch
* 10 Notable natives
* 11 Notes and references
* 12 Further reading

[edit] History

This hamlet is named after Chief Wyandanch, a leader of the Montaukett Native American tribe during the 17th-century. Formerly known as Half Way Hollow Hills, West Deer Park (1875), and Wyandance (1893), the area of scrub oak and pine barrens south of the southern slope of Half Hollow terminal moraine was named Wyandanch in 1903 by the Long Island Rail Road (LIRR) to honor Chief Wyandanch and end confusion between travelers getting off at the West Deer Park and Deer Park railroad stations. The history of the hamlet has been shaped by waves of immigrants.
[edit] Native Americans

No archaeological evidence of permanent Native American settlements in Wyandanch has been discovered. Native Americans hunted and gathered fruits and berries in what is now Wyandanch/Wheatley Heights.

The Massapequa Indians deeded the northwest section (of what now is the Town of Babylon) to Huntington in the Baiting Place Purchase of 1698. The northeast section of the Town of Babylon "pine brush and plain" was deeded to Huntington by the Secatogue Indians in the Squaw Pit Purchase of 1699. What is now Wyandanch is located in the Squaw Pit Purchase area. Lorena Frevert reported in 1949 that in the Baiting Place Purchase the Massapequa Indians "reserved the right of fishing and 'gathering plume and hucel bearyes."[3]
[edit] Earliest English settlers: 1706-1874

Wyandanch (West Deer Park before 1903) evolved out of what was originally known as the Lower Half Way Hollow Hills. The area was first settled by Captain Jacob Conklin after he was given a tract of land in what is now Wheatley Heights by his father, Timothy Conklin, about 1706. Gradually, pioneers from Huntington began settling along the southern slope of the Half Way Hollow Hills as they purchased farm and forestlands from the Conklins. What is known today as Wyandanch, originated with the establishment of the West Deer Park LIRR station in 1875. The present-day Wyandanch railroad station sits on the site of the 1875 station on the Long Island Rail Road.[4] Jacob Conklin's 1710 "Pirate House" was the first house built in what became the Town of Babylon.[5]
[edit] West Deer Park/Wyandance/Wyandanch: 1872-1903

The LIRR built the original West Deer Park railroad station, which incorporated a post office, in May 1875 at the request of General James J. Casey, a brother-in-law of President Ulysses S. Grant. Casey had purchased the 1,000 acres (4.0 km2) Nathanial Conklin estate in 1874 and he wanted a rail depot and post office located closer than the LIRR Deer Park depot that had opened in 1853. The 1875 West Deer Park/Wyandanch railroad station was demolished in 1958.[6][7][8]

The first lots were sold near the station, around the time of a Long Island land boom in 1872. These were offered by a realtor named Charles Schleier, who tempted potential purchasers, describing the area as being "The finest, healthiest location, good for till soil, splendid water, good market for produce, rapid and cheap transit", and as "level land and hills, romantic scenery, fine clay land, mineral springs; the most beautiful place for private residence and garden".[9][10][11] His efforts resulted in the first arrivals of German and German-American residents.[12]

Grant's second son, Ulysses S. "Buck" Grant, purchased the Casey estate in 1882.[13] After the demise of Grant and Ward bank in 1884, which caused the financial ruin of the Grant family, the estate was sold to Abraham H. Jonas for $60,000.[14]

In April 1903, the 1,343 acres (5.43 km2) ex-Conklin estate and historic Conklin family cemetery was sold to Bishop Charles Edward McDonnell of the Roman Catholic Diocese of Brooklyn, who resumed the bottling of spring water from the Colonial Spring. Eventually the Mc Donnell property became the Catholic Youth Organization's (CYO) summer camp in Wyandanch. In 2011 14-year old, Michael Berdon (Nesconset,)the seventh great-grandson of Jacob Conklin, restored the 257-year old cemetery and laid a brick path approach to the gravesite with the assistance of the Nicolock Corp. (Lindenhust), Splendor Landscaping and Masonry (Commack) and Charles Dolon, the chairman of Cablevision Corp. Since the cemetery is located on private property, visits must be coordinated with tours conducted by the Town of Babylon.;[15] Denise M. Bonilla, "Fixing up the Family Plot: Aspiring Eagle Scout with notable lineage restores historic cemetery," Newsday November 17, 2011: A23

On March 8, 1907, the Wyandanch post office was moved from the LIRR depot to Anthony Kirchner's General Store and Hotel on Merritt Avenue diagonally across from the railroad station.[16]
[edit] German-Americans: 1880-1955

Between 1880 and 1955, the dominant ethnic groups in Wyandanch were the German-Americans and Austrian-Americans. The earliest homes built in Wyandanch south of the LIRR were built by German and Austrian-American families. About a hundred "honest and frugal" German and Austrian-American families lived in Sheet Nine of the City of Breslau as early as the 1880s. Many members of these Sheet Nine families were skilled workers, gardeners, carpenters, plumbers, stable workers and servants on the nearby August Belmont estate and horse breeding establishment in North Babylon (1865) and on the Corbin, Guggenheim and Phelps estates in North Babylon. Sheet Nine Germans and Austrians also worked in the Wyandance Brick and Terra Cotta works and cut brush and pulled stumps for the construction of Long Island Avenue (Conklin Street) in 1895.

Prosperous German and Austrian-Americans also lived in the hilly, secluded and sylvan Carintha Heights section, west of Conklin Street, which was developed by Brosl Hasslacher after the construction of William K. Vanderbilt's Motor Parkway. Hasslacher helped Vanderbilt assemble plots of land in Wheatley Heights for the right-of-way for his state-of-the-art parkway. Hasslacher built the Chateau Lodge (later the very popular Chateau Restaurant) off Hasslacher Blvd. (later Chateau Drive).
[edit] Irish-Americans: 1920s and 1930s

Beginning in the 1920s and extending into the 1930s, intrepid working-class settlers (recently arrived from County Donegal in Ireland) began building small wood-frame bungalow-type homes in the dangerous fire-prone pine barrens in Wyandance Springs Park-there were no springs, no park and no roads- and in Home Acres in the area bounded by Straight Path, Long Island Avenue, Little East Neck Road and Grunwedel Avenue (now Patton Avenue).

Irish and Irish-American families built homes on land they had purchased in the 1920s land bubble from realtor Harry Levey in Wyandance Spring Park or Home Acres. Home Acres was located between Brooklyn Avenue and Patton Avenue. The newcomers wanted to escape from the crowded and economically depressed conditions in Manhattan and The Bronx and enjoy the fresh pine air, privacy and lower costs of rural Wyandanch yet be within an hours ride of the "City" on the LIRR.American-Irish John Douglas Sr. and John Douglas, Jr. built the first home in Wyandance Spring Park (no spring, no park, no roads) at the corner of what is now S.29th Street and Jamaica Avenue in the early 1920's. See "Pine Barren Pioneers," Long Island Forum, October,1982.

More affluent and prominent Irish-American families in Wyandanch (pillars of the community and the Catholic Church) lived nearer the "village" in more prosperous homes with larger plots of land. Catherine "Kitty" McMahon, a Democrat, was postmistress in Wyandanch, having been appointed by President Franklin D. Roosevelt, from September 1933 until November 1948.
[edit] African-Americans: 1920s and 1930s

African-Americans have lived in Wyandanch for almost a century. In the 1920s African-American families bought plots of land and built their own homes in the "Little Farms" section of the West Babylon school district between Straight Path, Little East Neck Road and Gordon Avenue.[17]

In the Upper Little Farms section bounded by Straight Path, Little East Neck Road and Grunwedel Avenue (now Patton Avenue)in the Wyandanch School District pioneering upwardly mobile African-American families also began building their own homes. Mortimer Cumberbach and Ignatius Davidson opened their C and D Cement Block Corp. on Booker Avenue at Straight Path on December 6, 1928; as late as the mid-1950s, C & D Cement Block was the only large business owned and operated by African-Americans in Suffolk County.
[edit] Pioneering Italian-Americans: 1920s-1940s

In the 1910s s, 1930s and 1940s, Italian-American families moved into Wyandanch and were very active in business, politics and the Our Lady of the Miraculous Medal Roman Catholic Church. In the 1930s, 1940s and 1950s, most businesses in Wyandanch (grocery stores, bakeries, restaurants, gasoline stations and auto repair shops, liquor stores, butcher shops, barber shops, bars and lumber yards) were owned and operated by either Italian-American of German-American entrepreneurs.
[edit] Hispanic pioneers: 1940s-1960s

Hispanic families began to settle in Wyandanch in the late 1940s since the community offered affordable housing and land, within easy commuting distance of nearby defense plants and Pilgrim, Edgewood, Central Islip and Kings Park State Mental hospitals-where jobs were plentiful.
[edit] Origins of Carver Park and racial transformation: 1951-53

In March 1951, Taca Homes offered expandable four-room Cape Cod style homes for sale in Wyandanch on a "non-racial" basis at the Carver Park development at Straight Path and Booker Avenue. The homes with basement, hot-water heat and tile baths sold for $7,200 and were eligible for Federal Housing Administration loan insurance. Carver Park was advertised as "interracial housing."[citation needed] Homes in the second section of Carver Park were purchased almost exclusively by African-Americans. The building of Carver Park and then the construction of Lincoln Park on Parkway Boulevard between Straight Path and Mount Avenue in 1956, with over 400 homes, triggered the transformation of Wyandanch from a mostly white community in 1950 to a majority African-American community in 1960. Many of the whites who lived south of the LIRR relocated and lower middle class African-Americans bought modest, individually-built homes in Wyandanch Springs Park and in the "Tree streets" area east of Straight Path.[citation needed]

Upwardly mobile African-American families established homes south of the LIRR in the 1950s and 1960s. Many of these families—both middle class and working class—purchased homes in Wyandanch because they were denied opportunities to move into other fast developing white housing tracts on Long Island (such as Levittown) due to exclusionist real estate practices: steering, restrictive covenants, red-lining or price points.[citation needed]

The rapid development of Wyandanch in the 1950s as one of the largest African-American communities in Suffolk County transformed Wyandanch politically into a hamlet, which by 1960 voted overwhelmingly Democratic. In the 1950s and 1960s the political interest of African-Americans in Wyandanch was mainly focus on winning seats on the Wyandanch Board of Education.[18]
[edit] Racial disturbances-August 1967

Racial tensions in Wyandanch in 1967 were similar to those across the United States. On the first three nights of August 1967, racial disturbances broke out in Wyandanch as small groups of young African-American adults reportedly smashed windows in three stores, overturned two cars, set fire to the auditorium of the Martin Luther King, Jr. Elementary School on Mount Avenue, set fires at the Wyandanch VFW Hall and ambulance garage at S. 20th Street and Straight Path, threw stones at the Wyandanch Fire House and pelted police officers with rocks and bottles.

Suffolk County officials intervened quickly and inventoried problems included joblessness, lack of bus access to area businesses and factories, a lack of recreational facilities for youth, and a lack of African-American representation in the police force. [19]

As a result of the August 1967 disturbances in Wyandanch, governments, private businesses, the Wyandanch School District, community church groups and individuals, residents and non-residents, acted to address the numerous problems facing the community. The U.S. Office of Economic Opportunity and its Wyandanch Community Action Center worked to improve bus routes, develop job training programs and assist the indigent with accessing government services. The Great Atlantic and Pacific Tea Company (A & P) built a modern supermarket in downtown Wyandanch at the corner of Straight Path and Long Island Avenue. Today, this building houses Suffolk County's Martin Luther King, Jr Community Health Center.
[edit] Demographics

As of the census[1] of 2000, there were 10,546 people, 2,525 households, and 2,113 families residing in the CDP. The population density was 2,410.8 per square mile (931.8/km²). There were 2,776 housing units at an average density of 634.6/sq mi (245.3/km²). The racial makeup of the CDP was 3.9% White, 77.7% African American, 0.01% Native American, 0.01% Asian, 0.01% Pacific Islander, 6.26% from other races, and 4% from two or more races. Hispanic or Latino of any race were 16.35% of the population. [20]
[edit] Transportation
[edit] Roads

The original roads in West Deer Park Wyandanch were Colonial Springs Road and Main Avenue, Little East Neck Road, Upper Belmont Road (now Mount Avenue)and Straight Path. All were established before 1900 by the Conklins or the Belmonts. What is now called Long Island Avenue (established in 1895) was originally known as Conklin Street, designed to provide easier access between the village of Farmingdale and the new real estate sites in the future Wyandanch.[21] A section of William K. Vanderbilt Jr.'s Long Island Motor Parkway (LIMP) toll road (1908). LIMP had two concrete overpass bridges crossing hollows at Little East Neck Road and Colonial Springs Road (across from the Wheatley Heights Post Office). The parkway (abandoned in 1938) was dug up and the bridges demolished in the early 1960s to make room for the Westwood Village housing estate in Wheatley Heights.

Working class Wyandanch was sandwiched in between the wealthy estates of the: Belmonts, the Corbins and the Guggenhiems in North Babylon, and the Vanderbilts and the Baruchs in Wheatley Heights. What is now known as Wheatley Heights was mapped out as real estate sub-divisions of Wyandanch (including Wheatley Heights Estates, and Harlem Park) by Bellerose developer, William Geiger, (as in Geiger Lake park and pool) in 1913 following the development of the Long Island Motor Parkway. The filed lot sub-divisions south of the LIRR and east of Straight Path was known as the Colonial Springs Development Corp property. These lots ran from Straight Path to the Carll's River.[22]

In 1941, Robert Moses' Southern State Parkway was opened to Belmont Lake State Park in North Babylon. Wyandanch residents were able to enter and exit the parkway at Exit 36 at Straight Path in West Babylon.
[edit] Railroad
Main article: Wyandanch (LIRR station)

In 1875, a station was built in Wyandanch on the Long Island Rail Road. It was demolished in June 1958 and replaced with a building which in turn was replaced in 1986.[23][24][25]
[edit] Government services
[edit] Fire service

To combat the danger of frequent forest fires, the Wyandanch Volunteer Fire Department, Inc. was established in 1925 and incorporated in 1928. A new fire station was built in 1959, and a second one was added in 1964. Water wells were drilled in the 1950s.[26]
[edit] Medical services

Ambulance service began in 1951 with the community-formed Wyandanch Ambulance Club.[27] Other volunteer squads operated as well, and in 1980 the non-profit Wyandanch-Wheatley Heights Ambulance Corps was formed.[28][29]

The Martin Luther King Jr. Medical Center, a community health center, was opened in 1968, and moved into a new building in 1978.[30]
[edit] Public water

As late as 1980, hundreds of homeowners in Wyandanch were not served by the public water mains of the Suffolk County Water Authority but relied on private water wells. After community action, public water was extended to thousands of home in Wyandanch, West Babylon and North Babylon by the late 1980s.[31]
[edit] Sewers

In October 2011, a sewer pipe was being laid down on Straight Path from the Southern State Parkway into Wyandanch as part of the "Wyandanch Rising" program to upgrade downtown Wyandanch
[edit] Education

Wyandanch was part of the Deer Park school district until 1923. Deer Park built the first permanent school building in Wyandanch on Straight Path at 20th Street in 1913. A modern Wyandanch grade school opened in September 1937, built for $120,000, $54,000 of which provided by the New Deal Public Works Authority.[32] An addition to the Straight Path school was built in 1949 to accommodate the growing population.

In 1967, seven Wyandanch parents petitioned Dr. Gordon Wheaton, the Third Supervisory District principal, to dissolve the Wyandanch School District No. 9. The parents, supported by the National Association for the Advancement of Colored People, also asked Dr. Wheaton to order the 2,295 students in the Wyandanch schools (86 per cent of whom were African-American) to be divided equally into the more affluent and predominantly white surrounding Half Hollow Hills, Deer Park, North Babylon, West Babylon and Farmingdale school districts. The Wyandach school board (consisting of five African-Americans and one white man) opposed, and noted that the recently hired Superintendent of Schools had proposed a "$1,000,000 program designed to make Wyandanch a model school district." The superintendent noted that "the uprooting of culturally disadvantaged students to schools where the educational program is planned for the middle class would have damaging effects on our community's children." Rather than wait for a decision by Dr. Wheaton, the NAACP appealed directly to Dr. Allen, the chief of the State Education Department. On July 24, 1968, Allen rejected the petition to dissolve the Wyandanch School District; he told The New York Times that "serious obstacles imposed by existing law" prevented "dissolution of the district," which the Times reported "is now 91.5 per cent non white."[33]

In 1979, teachers in the Wyandanch School District went on strike for two months. The Wyandanch Teacher's Association demanded a 32 percent wage increase over three years, limitation of class size to 32 students, and teacher input in educational policy decisions. A 13.3% was turned down; a final compromise granted the teachers a 19.5% salary increase.[34]

In 2010-11, the New York State Department of Education removed the Wyandanch Memorial High School from its "Needs Improvement" list and restored it to "In Good Standing" status for the 2010–11 school year.[35][36]
[edit] Elementary schools

In 1956, the Mount Avenue Elementary School was opened, at a cost of $1,155,000. The next year, influenced by the Montgomery Bus Boycott, the school was renamed in honor of Martin Luther King, Jr..

On October 2, 1966 the $1.3 million, 29-room, Milton L. Olive Elementary School was opened at Garden City Avenue and South 37th Street with 870 pupils. The school was named for Milton Lee Olive III, an African-American private from Chicago who served in Vietnam where he saved the lives of four of his comrades by falling on an enemy grenade, an act for which he was awarded the Congressional Medal of Honor. 70% of the students in the Wyandanch School District were African-American in 1966.[37]
[edit] Junior-senior high school

In August 1958, the Wyandanch Board of Education began planning the development of a junior-senior high school for Wyandanch. Wyandanch started a 9th Grade class in 1957-1958 and added a class a year until the high school opened. The School District obtained 10 acres (40,000 m2) between South 32nd Street and Little East Neck Road and between Garden City Avenue and Brooklyn Avenue by condemnation for the high school and its athletic fields. The groundbreaking for the school took place on December 6, 1959, and the school opened in September 1961.[38]
[edit] LaFrancis Hardiman Early Childhood Center

The LaFrancis Hardiman Early Childhood Center opened for pre-K education in 1969 and was named for a resident who had been killed in the Vietnam War in 1967.[39][40][41] The original center was replaced in 1999 by the LaFrancis Hardiman Early Childhood Wing of the Martin Luther King Elementary School, having been demolished in 1996.[42]
[edit] Wyandanch College Center

A liberal arts college was started in Wyandanch, with evening classes for over 200 students, in early October 1969, but soon closed.[43]
[edit] Day Care Center: 1973

Following the August 1967 disturbances, the Wyandanch Day Care Center was opened on Commonwealth Boulevard. The Wyandanch school district first provided space for 35 children in a classroom in the Straight Path Elementary School and later provided room in an empty building adjacent to the Milton. L. Olive Elementary School. Ground was broken for the new center on September 13, 1970, and the Wyandanch Day Care Center opened on February 25, 1973. The two-story, red brick, eight-classroom Day Care Center was constructed with a $1 million loan from the New York State Social Services Department.[44][45][46]
[edit] Wyandanch Head Start to Relocate: 2012

On March 12, 2012, Newsday reported that the Town of Babylon will be building a larger, more modern Head Start facility at 20 Andrews Avenue in downtown Wyandanch. The new Head Start building, financed by $850,000 in State of New York funding and $1 million in U.S. Community Block Grant funding, will be larger than the current 4,000 sq. ft facility on Long Island Avenue near the LIRR station, which serves about 100 pre-schoolers. Head Start has served the children of Wyandanch since the late 1960s. Source: Denise M. Bonilla, "Head Start To Get New, Bigger Site," Newsday, March 12, 2012, A29.
[edit] Public library

In April 1974, the construction of a public library was approved. Initially operating from two rented portable classrooms, the permanent building eventually opened in 1989.[47]
[edit] Geography
Melville Wheatley Heights
East Farmingdale Deer Park
Wyandanch
West Babylon North Babylon

According to the United States Census Bureau, the CDP has a total area of 4.4 square miles (11.3 km²), all land. Wyandanch is a suburb of New York City. It is served by Exit 36 on the Southern State Parkway and Exit 50 on the Long Island Expressway.

Formerly known as Half Way Hollow Hills, West Deer Park (1875), and Wyandance (1888). Topographically, Wyandanch's nutrient-poor loam and sandy soils are part of the outwash plain which was formed as the last glacier melted about 10,000 BCE. The outwash plain slopes gently towards Belmont Lake State Park from the Half Way Hollow Hills terminal moraine and from Little East Neck Road.

In the mid and late 20th century, the Wheatley Heights area (Half Hollow Hills School District) developed as a separate community (due to class and racial dynamics) but is still served by the Wyandanch Fire Department and the US Postal Service.
[edit] Agriculture and Industry

The early history of Wyandanch was mainly agricultural. West Deer Park was quite productive agriculturally in the nineteenth century. Before 1854 "peaches were produced in large quantities and at profitable returns on the backbone hills of the island, which lie north of the main line of the Long Island railroad, near West Deer Park or Wyandance station." In 1854, seventeen-year locusts so devastated the peach trees "that cultivation on any extensive scale has not been attempted since."[48]
[edit] Water bottling

Water from the Colonial Spring in West Deer Park (now Wheatley Heights) was bottled in small blue embossed "West Deer Park" water bottles by the Colonial Springs Mineral Company between 1845 and 1854. The bottlers claimed it had "special medicinal properties." When Dr. George Hopkins (Brooklyn) ran the Colonial Springs bottling works: "A bottling house was built and the springs were welled in with enameled brick and covered with glass tops."[49]
[edit] Brick manufacture

Millions of building bricks were molded and baked at the Walker & Conklin and W.H. and F.A. Barlett brickyards using the Cretaceous clay and fine sand found in the area. The bricks were shipped out by railroad using a LIRR spur which ran along what is now N. 23rd Street. In October 1888 the Wyandance Brick and Terra Cotta Corp. was organized on the site of the abandoned Walker and Conklin brickyard to produce solid and hollow building bricks. In 1875, the best "hard" West Deer Park bricks were selling for $7 per 1,000 delivered, but the plant was destroyed by a forest fire in the spring of 1893.[50]
[edit] Pickle farms

In the 1880s, cucumbers for the pickle trade were successfully grown in West Deer Park. As the Brooklyn Eagle reported in 1882: "To-day, in West Deer Park alone, there are one hundred acres of the finest farmland in the country devoted to this crop and on the average the farmers owing them will realize $150 per acre." The pickle farms were located north of the Colonial Springs Road and Main Avenue, in what is now Wheatley Heights.[51]
[edit] Industry

The Conservative Gas Corporation established a propane bottling business in Wyandanch in 1929. Today it operates as Amerigas Propane LP. In 1947, Joseph F. Walsh established a paper box factory in Wyandanch and Ignatius Davidson and Mortimer Cumberbach, expanded their C & D Cement Block factory-making it the largest African-American owned business in Suffolk County. Fairchild Guided Missiles established a large factory in Wyandanch in 1951-2 and built the Lark anti-aircraft missile and the Petral anti-sub and ship missile for the U.S. Navy. Fairchild Stratos left Wyandanch in 1963 and was replaced by Grumman Aircraft, which fabricated custom-built fibreglass and plexiglass sections and nacelles for U.S. Navy aircraft. Grumman left the community in 1977. Max Staller built the first supermarket and shopping center in Wyandanch in 1955. All these businesses were located near the Long Island Rail Road track in Wyandanch. Beginning in the 1950s and 1960s, light industrial factories were established in Wyandanch in the northern section of the Pinelawn Industrial Park in southwest Wyandanch and on the east side of Straight Path between two African-American housing estates.[52][53][54][55]
[edit] Recreation and culture
[edit] Geiger Lake

In July 1945, the Town of Babylon accepted a deed from the owners of 40-acre (160,000 m2) Geiger Lake property (Wheatley Heights Estate, Inc.) located between Long Island Avenue and Grand Boulevard on the border between Wyandanch and Deer Park. The Babylon Town Board voted $3,500 to improve the "small lake." In 1946, Babylon cut the brush around the lake, dredged and cleared it, and rehabilitated "a sturdy log cabin" into concession and comfort stations. The Geiger Lake Town Beach and picnic grove was opened to the public on July 21, 1946. Geiger Memorial Lake was so popular that by 1948 "many houses" had been built on Elk Street on land with lake views.[56]

The town spent $156,000 refurbishing the Geiger Lake Pool in Wyandanch in the summer of 1989.[57] The Town of Babylon demolished the Wyandanch pool in 2011.
[edit] Youth recreation

One of the major complaints voiced by young adults in Wyandanch after the August 1967 unrest was the lack of positive recreational activities. A youth center opened in January 1974,[58] and in 1984 the Wyandanch Youth Services, Inc. (WYS) was formed. Since 1998 WYS has operated a full service from a new purpose-built youth center.[59]
[edit] Religion
[edit] Catholicism

Until the early 1930s, Catholics from the area worshiped at St. Kilian's in Farmingdale. The first Mass to be celebrated in Wyandanch took place in June 1932 in a real estate building, with fund-raising eventually allowing construction of the Little Mission Chapel of the Our Lady of Miraculous Medal Roman Catholic parish, completed in June 28, 1936. An adjacent parish hall opened in 1941, followed in 1950 by an additional wing and a rectory.

The Franciscan Brothers[which?] moved their novitiate from Smithtown to the Wyandanch parish in 1949.[60][61][62][63][64][65]
[edit] Lutheranism

Lutherans in Wyandanch held their first services from August 1934 in the Republican Hall. In June 1938 the Trinity Evangelical Lutheran Church was opened on S. 20th Street.[66]
[edit] Other religious institutions in Wyandanch

* Community Nazarene Church, 58 Cumberbach Street: 1950

The third oldest church in Wyandanch. The Community Nazarene Church was "founded in 1950 by the late Rev. Walter Eugene Hazard." The sanctuary of the Community Nazarene Church was opened in the early 1970s.[67]

* First African Methodist Episcopal Church of Wyandanch: 1995

The First African Methodist Episcopal Church of Wyandanch was established in 1995 Under the pastorate of Rev. Linda Smith. The initial church services were helf in a church member's home, later in the Haskill's Funeral Home on Straight Path in Wyandanch and even later in a store front in Wyandanch[68]

* House of Prayer Church of God in Christ, 113 Mount Avenue: 1988

The House of Prayer Church of God in Christ was created by Elder Charles Bond in May 1988. The initial service was conducted in Pastor Bond's house at 20 Russell Court in Copiague. Elder Bond moved the church to a rented storefront in Wyandanch at 1551-A Straight Path. In 1990, "the church had saved enough money to purchase its present building located at 113 Mount Avenue in Wyandanch."[69]

* Al-Jamiyat Islamic Center

A multicultural Muslim community center on Straight Path road, where all five daily prayers are held.
[edit] Notable natives

* Geoffrey Canada, activist and educator[70]
* Rakim, rapper[71][72]

[edit] Notes and references
This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (April 2009)
This article cites its sources but does not provide page references. You can help to improve it by introducing citations that are more precise.

1. ^ a b c "American FactFinder". United States Census Bureau. http://factfinder.census.gov. Retrieved 2008-01-31.
2. ^ "US Board on Geographic Names". United States Geological Survey. 2007-10-25. http://geonames.usgs.gov. Retrieved 2008-01-31.
3. ^ Lorena M. Frevert, "The Town of Babylon," in Nassau-Suffolk: Two Great Counties, edited by Paul Bailey: Lewis Publishing, 1949:359-60.
4. ^ Chauncey L.C. Ditmars, "A Story of the Conklin Family," Long Islander (Huntington) June 5, 1936: 4; Verne Dyson, Deer Park Wyandanch History, 1957.
5. ^ Jasmin Frankel, "Teen's Eagle Scout Project Honors Lineage," Newsday online, April 5, 2011.
6. ^ "West Deer Park". South Side Signal: p. 2. June 5, 1875.
7. ^ Seyfried, Vincent P.. The Long Island Rail Road: A Comprehensive History: Part Three: The Age of Expansion. p. 189.
8. ^ Seyfried, Vincent P.. The Long Island Rail Road: A Comprehensive History: Part Six: The Golden Age: 1881-1890. pp. 261–2.
9. ^ "BRESLAU! BRESLAU! Charles S. Schleier, Real Estate Dealer". Brooklyn Eagle: p. 3. December 22, 1877.
10. ^ "BRESLAU! BRESLAU! GRAND EXCURSION MONDAY, June 19". Brooklyn Eagle: p. 1. June 6, 1878.
11. ^ "TO THE CITY OF BRESLAU". Brooklyn Eagle: p. 3. July 3, 1879.
12. ^ Douglas, Roy (July 1987). "A Letter From Henry A. Brown". Long Island Forum: p. 152.
13. ^ "Timely Topics". The Long Island Traveler (Southold): p. 2. June 9, 1882.
14. ^ "The Sheep Fund". The Long Islander: p. 2. May 16, 1884.
15. ^ "The Old Conklin Farm at West Deer Park Sold," Brooklyn Eagle, October 26, 1902: 9; "Bishop Mc Donnell Gets Conklin Estate," New York Times, April 21, 1903: 8.
16. ^ Rodriquez, J. Fred (Winter 1984). "The Wyandanch Post Office". Long Island Postal History Journal: 1–5.
17. ^ Douglas, "Pine Barren Pioneers," Long Island Forum, December 1982
18. ^ "Non-Racial Dwellings Opened at Wyandanch," New York Times, March 11, 1951, 219; Louis B Schlivek, "Wyandanch: A Case Study in Conflict Over Subsidized Housing," in The Future of Suffolk County: A Supplement to the Second Regional Plan: A Draft For Discussion," November 1974: 52-56; Richard Koubeck, Wyandanch: A Political Profile of an African-American Suburb, 1971.
19. ^ "When news of the tragic assassination of the Rev. Dr. Martin Luther King, Jr. reached Wyandanch on Thursday evening, April 4, 1968, residents were stunned, saddened and angered. But, there was no violence in Wyandanch--unlike the major riots which erupted in many African-American communities in the U.S. The Wyandanch School District closed classes on Friday, April 5. In the months after Dr. King's killing, numerous efforts were made to assist Wyandanch." >Abraham Rabinovich, "Wyandanch Negroes Cite Recreation Need," Newsday, August 5, 1966; Frances X. Clines, "Violence Strikes L,I, Village Again,: New York Times, August 3, 1967: 18; "LI Violence in 2nd Night, "Long Island Press," August 3, 1967: 1; Frances X. Clines, "Wyandanch Youths List Complaints inMove to End Strife," New York Times, August 5, 1967: 8; John Childs and Gurney Williams, "Dennison Vows Wyandanch Aid," Newsday, August 10, 1967: 3; Carole Ashkinaze and Maurice Swift, "Suffolk CORE, NAACP Plan United Effort," Newsday, April 14, 1968: 23.
20. ^ For the actual ACS data, search for Wyandanch at census.gov
21. ^ Dyson, The Deer Park-Wyandanch Story, 1957; Douglas, "Pine Barren Pioneers," 1982.
22. ^ Dyson, The Deer Park-Wyandanch Story, 1957. On Long Island Avenue see: "Farmingdale," The Long Islander (Huntington) June 1, 1895: 4
23. ^ "LIRR to Move Station At Wyandanch Crossing," Newsday, July 3, 1957
24. ^ "Wyandanch to Get New RR Station, Babylon Town News, February, 1958;
25. ^ "Historic L.I.R.R. Station Is Razed," New York Times, June 11, 1958, 37.
26. ^ Dyson: 120.
27. ^ Dyson, Deer Park-Wyandanch History, 1957: "VFW Post Burned: LI Violence in 2nd Night", Long Island Press, August 3, 1967: 1; Francis X. Clines, "Violence Strikes LI Village Again", New York Times, August 3, 1967: 18.
28. ^ "Wyandanch Wheatley Heights Ambulance Corp". The Wyandanch Wheatley Heights Ambulance Corp. http://wyandanchcc.hypermart.net/index.htm. Retrieved June 29, 2009.
29. ^ Jane Snider, "2 Offices Join Ambulance Sanfu Probe", Newsday, February 15, 1979: 26; Town O.K.'s Wyandanch Ambulance District," Babylon Beacon, December 4, 1980: 1; Scott Minerbrook, "A Nun's Effort Revives Dying Ambulance Corps," Newsday; Don Smith and Jean Schindler, "Official Seeks Better Ambulance Service", Newsday; "Town Approves Contract With Ambulance Service", Newsday; Mark Henry, "Nurturing a Needy World: Wyandanch Church Opens Its Doors, Heart to Help", Newsday, December 2, 1990.
30. ^ Frank Mooney, "Health Care Dedication," New York Daily News, January 23, 1978: BNL1.
31. ^ Sources: "Town To Work Towards New Water Plan," Babylon Beacon, September 25, 1980: 1; "Babylon Seeks Public Water For All Residents By '81," Babylon Beacon, November 13, 1980: 1.
32. ^ "Two Long Island Villages Approve Propositions for New School Buildings, " Suffolk County News (Sayville) October 25, 1935: 9; "Activities of School Supervisory Dist. 3," The Long Islander (Huntington) November 19, 1937: 12; "Deer Park Wyandanch," Lindenhurst Star, September 11, 1937; "Wyandanch Dedicates It New PWA School, "Lindenhurst Star, November 12, 1937: 9
33. ^ C. Geral Fraser, "L.I. District First Target," New York Times, November 16, 1967; Jim Toedtman, NAACP Bids State Act On Wyandanch,' Newsday, November 16, 1967: 5; "Wyandanch Split By N.A.A.C.P. Plan," November 17, 1967: 38; John Childs, "School Board In Wyandanch Rejects Plan," Newsday; Gurney Williams, "What's Good For Wyandanch?" Newsday, January 8, 1968: 6-8W; Frances X. Clines, "State Weighing L.I. School Plan," New York Times, July 14, 1968: 32; Frances X. Clines, "Wyandanch Plan Refused By Allen," New York Times, July 26, 1968: 34.
34. ^ Shawn G. Kennedy, "Wyandanch Teachers Strike Enters 7th Week in Standoff," New York Times, October 30, 1979: B2; "Wyandanch Teachers Gain a Tentative Pact After Long Walkout," New York Times, November 16, 1979: B4; "School Strike Ends," New York Times, November 17, 1979.
35. ^ Oms.nysed.gov
36. ^ P12.nysed.gov, John Hildebrand, "Schools added, taken off 'needs improvement' list," Newsday, November 4, 2010
37. ^ "L.I. School Named For Negro Soldier Who Died a Hero," New York Times, October 3, 1966: 26.
38. ^ News stories in Newsday and the Babylon Town Leader.
39. ^ virtualwall.com Progressing in Education: Chief School Officer: 1968–69 Annual Report: Wyandanch Public Schools. http://www.virtualwall.com virtualwall.com.
40. ^ Prados, John (2009). Vietnam: the history of an unwinnable war, 1945-1975. University of Kansas Press. pp. 226–7. ISBN 978-0-7006-1634-3.
41. ^ "3 LIers Killed in Viet; One on Hill at Dak To". Newsday. November 21, 1967.
42. ^ Altherr, Stacy (September 20, 1999). "Martin Luther King Elementary Opens New Wing". Newsday: p. G23.
43. ^ "Propose College in Wyandanch To Train Ghetto Teachers," New York Daily News, March 6, 1969; "College Gets Moral Support," Long Island Sun, March 6, 1969; "Wyandanch College Plan Goes To State in 6 Weeks," Newsday, March 6, 1969; "Wyandanch Center 'Dream'Becomes Reality Wednesday," Long Island Press, September 29, 1969.
44. ^ Kent D. Smith, "Day Care Group Breaks Ground, Newsday, September 14, 1970
45. ^ Ahmid-Chett Green, "Helping Mothers Get Off Welfare," Newsday, July 23, 1973: A11
46. ^ "The 'mayor' of Wyandanch, Newsday, February 4, 1973; Harriet Rosenberg, "Open Wyandanch Day Care Center," Babylon Beacon, March 1, 1973: 1,6; http://open.nysenate.gov/openleg/api/1.0/html/bill/J390
47. ^ "Wyandanch Library". Suffolk.lib.ny.us. http://www.suffolk.lib.ny.us/libraries/wyan/.
48. ^ "Peach Culture on Long Island, Brooklyn Eagle, November 3, 1885:25.
49. ^ "Random Thoughts," South Side Signal, April 4, 1919:2; George Wm Fisher and Donald H. Weinhart, A Historical Guide to Long Island Soda, Beer & Mineral Water Bottles & Bottling Companies: 1840-1970: Nassau-Suffolk-Brooklyn-Queens, Long Island Antique Bottle Association, 1999. The Pennypacker Collection at the East Hampton Public Library holds several documents on water bottling in Werstg Deer Park.
50. ^ New York State Museum: 48th Annual Report to the Regents: 1894, Albany,N.Y.: University of the State of New York, 1895: 218-220; Verne Dyson, Deer Park Wyandanch History, 1957,91-105, Roy Douglas, "Pine Barrens Pioneers," Long Island Forum, November 1982: 218-222
51. ^ "Pickles and Peaches: Their Growth at West Deer Park, Brooklyn Eagle, September 24, 1882: 3.
52. ^ Dyson, 118-9; "Paper Firm Buys Long Island Site," New York Times, October 5, 1947:R3;
53. ^ "Start This month on New Fairchild Plant," Newsday, March 2, 1951: 51;
54. ^ Grumman archives, Bethpage, NY; "Lunn Laminates Moving to Town," Babylon Town Leader, November 23, 1961.
55. ^ Roy Douglas' recollections
56. ^ "Seek Lake For Kids' Beach," Newsday, May 15, 1945; "Kids To Get New Swimmin' Hole," Newsday,June 12, 1945; "Swimmin' Hole In Wyandanch May Get Aid From Township," Lindenhurst Star, July 6, 1945; "O.K. Swimmin' Hole," Lindenhurst Star, July 13, 1945; Dyson, Deer Park-Wyandanch History 1957; The Long Islander (Huntington) "Babylon Dedicates Geiger Park Area," July 4, 1957: 11; "William Geiger" obituary, New York Times, June 14, 1934.
57. ^ Dele Olojede, "Geiger Lake Pool Renovation OKd: Town Allots $156,000 for Wyandanch Work," Newsday, March 3, 1989: 33.
58. ^ Kay Cordtz, "Nickels and Dime Add Up to a Center," New York Times, January 27, 1974.
59. ^ Olojede, Dele (April 12, 1987). "A Site for Growing Youth Agency: Donation of Building to Center Considered". Newsday: p. 27.
60. ^ A.M.D.G. The Twentieth Anniversary of the Founding of the Parish of Our Lady of the Miraculous Medal: Wyandanch, L.I.: 1932–1952.
61. ^ Our Parish History," Our Lady of the Miraculous Medal Golden 50th Anniversary booklet: 1982.
62. ^ "New Parish Hall Is Dedicated". Suffolk County News (Sayville): p. 9. December 5, 1941.
63. ^ Firstman, Richard (November 21, 1984). "Church's Safety Net for the Needy". Newsday.
64. ^ Henry, Mark (December 2, 1990). "Nurturing a Needy World: Wyandanch Church Opens Its Doors; Hearts to Help". Newsday.
65. ^ Minerbrook, Scott. "A Battle in the War on Hunger". Newsday.
66. ^ "Trinity Church Opens Its Doors". Babylon Leader. June 10, 1938.
67. ^ Communitynazarenechurch.com
68. ^ First African Methodist Episcopal Church of Wyandanch website. first-ame-church.org
69. ^ "House of Prayer Church of God in Christ website houseofprayercogic.org
70. ^ Current Biography, February 2005; HCZ.org Kery Murakami, "Geoffrey Canada inspires Wyandanch grads," Newsday online, June 25, 2011.
71. ^ George, Nelson (2001). Buppies, b-boys, baps & bohos: notes on post-soul Black culture. Da Capo. p. 77. ISBN 978-0-306-81027-5. http://books.google.com/books?id=E1XR7Fz-7gIC&pg=PA77.
72. ^ "The Microphone God". Vibe: p. 134. Dec 1997 - Jan 1998. http://books.google.com/books?id=Ry0EAAAAMBAJ&pg=PA134. Retrieved 4 October 2011.

[edit] Further reading

* Verne Dyson, Deer Park- Wyandanch History, 1957 (Deer Park Public Library)
* Roy Douglas, "Pine Barren Pioneers," Long Island Forum, October, November, December, 1982 (West Islip Public Library)
* Richard Koubeck, Wyandanch: A Political Profile of a Black Suburb, Institute for Community Studies, Queens College, 1971 (Wyandanch Public Library).
* Dyson, Deer Park-Wyandanch History available online at: [1]

[hide]

* v
* t
* e

Town of Babylon, New York
County

* Suffolk County, New York

Villages

* Amityville
* Babylon
* Lindenhurst

Hamlets

* Copiague
* Deer Park
* East Farmingdale
* Gilgo, Oak Beach Captree
* North Amityville
* North Babylon
* North Lindenhurst
* West Babylon
* Wheatley Heights
* Wyandanch

* Website: townofbabylon.com

 

[CHNOPS]

Wyandanch, New York
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For the Chief of the Montaukett in the 1600s, see Wyandanch (sachem).

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Wyandanch, New York
— CDP —
Motto: " We Believe "
U.S. Census Map
Wyandanch, New York is located in New York
Location within the state of New York
Coordinates: 40°44′50″N 73°22′6″W / 40.74722°N 73.36833°W / 40.74722; -73.36833Coordinates: 40°44′50″N 73°22′6″W / 40.74722°N 73.36833°W / 40.74722; -73.36833
Country United States
State New York
County Suffolk
Area
• Total 4.4 sq mi (11.3 km2)
• Land 4.4 sq mi (11.3 km2)
• Water 0.0 sq mi (0.0 km2)
Elevation 56 ft (17 m)
Population (2000)
• Total 10,546
• Density 2,410.8/sq mi (930.8/km2)
Time zone Eastern (EST) (UTC-5)
• Summer (DST) EDT (UTC-4)
ZIP code 11798
Area code(s) 631
FIPS code 36-83294[1]
GNIS feature ID 0971769[2]

Wyandanch (/ˈwaɪənˌdæntʃ/, WHY-ən-DANCH) is a hamlet and census-designated place in the town of Babylon in Suffolk County, New York. The population was 10,546 at the 2000 census.[1]
Contents
[hide]

* 1 History
o 1.1 Native Americans
o 1.2 Earliest English settlers: 1706-1874
o 1.3 West Deer Park/Wyandance/Wyandanch: 1872-1903
o 1.4 German-Americans: 1880-1955
o 1.5 Irish-Americans: 1920s and 1930s
o 1.6 African-Americans: 1920s and 1930s
o 1.7 Pioneering Italian-Americans: 1920s-1940s
o 1.8 Hispanic pioneers: 1940s-1960s
o 1.9 Origins of Carver Park and racial transformation: 1951-53
o 1.10 Racial disturbances-August 1967
* 2 Demographics
* 3 Transportation
o 3.1 Roads
o 3.2 Railroad
* 4 Government services
o 4.1 Fire service
o 4.2 Medical services
o 4.3 Public water
o 4.4 Sewers
* 5 Education
o 5.1 Elementary schools
o 5.2 Junior-senior high school
o 5.3 LaFrancis Hardiman Early Childhood Center
o 5.4 Wyandanch College Center
o 5.5 Day Care Center: 1973
o 5.6 Wyandanch Head Start to Relocate: 2012
o 5.7 Public library
* 6 Geography
* 7 Agriculture and Industry
o 7.1 Water bottling
o 7.2 Brick manufacture
o 7.3 Pickle farms
o 7.4 Industry
* 8 Recreation and culture
o 8.1 Geiger Lake
o 8.2 Youth recreation
* 9 Religion
o 9.1 Catholicism
o 9.2 Lutheranism
o 9.3 Other religious institutions in Wyandanch
* 10 Notable natives
* 11 Notes and references
* 12 Further reading

[edit] History

This hamlet is named after Chief Wyandanch, a leader of the Montaukett Native American tribe during the 17th-century. Formerly known as Half Way Hollow Hills, West Deer Park (1875), and Wyandance (1893), the area of scrub oak and pine barrens south of the southern slope of Half Hollow terminal moraine was named Wyandanch in 1903 by the Long Island Rail Road (LIRR) to honor Chief Wyandanch and end confusion between travelers getting off at the West Deer Park and Deer Park railroad stations. The history of the hamlet has been shaped by waves of immigrants.
[edit] Native Americans

No archaeological evidence of permanent Native American settlements in Wyandanch has been discovered. Native Americans hunted and gathered fruits and berries in what is now Wyandanch/Wheatley Heights.

The Massapequa Indians deeded the northwest section (of what now is the Town of Babylon) to Huntington in the Baiting Place Purchase of 1698. The northeast section of the Town of Babylon "pine brush and plain" was deeded to Huntington by the Secatogue Indians in the Squaw Pit Purchase of 1699. What is now Wyandanch is located in the Squaw Pit Purchase area. Lorena Frevert reported in 1949 that in the Baiting Place Purchase the Massapequa Indians "reserved the right of fishing and 'gathering plume and hucel bearyes."[3]
[edit] Earliest English settlers: 1706-1874

Wyandanch (West Deer Park before 1903) evolved out of what was originally known as the Lower Half Way Hollow Hills. The area was first settled by Captain Jacob Conklin after he was given a tract of land in what is now Wheatley Heights by his father, Timothy Conklin, about 1706. Gradually, pioneers from Huntington began settling along the southern slope of the Half Way Hollow Hills as they purchased farm and forestlands from the Conklins. What is known today as Wyandanch, originated with the establishment of the West Deer Park LIRR station in 1875. The present-day Wyandanch railroad station sits on the site of the 1875 station on the Long Island Rail Road.[4] Jacob Conklin's 1710 "Pirate House" was the first house built in what became the Town of Babylon.[5]
[edit] West Deer Park/Wyandance/Wyandanch: 1872-1903

The LIRR built the original West Deer Park railroad station, which incorporated a post office, in May 1875 at the request of General James J. Casey, a brother-in-law of President Ulysses S. Grant. Casey had purchased the 1,000 acres (4.0 km2) Nathanial Conklin estate in 1874 and he wanted a rail depot and post office located closer than the LIRR Deer Park depot that had opened in 1853. The 1875 West Deer Park/Wyandanch railroad station was demolished in 1958.[6][7][8]

The first lots were sold near the station, around the time of a Long Island land boom in 1872. These were offered by a realtor named Charles Schleier, who tempted potential purchasers, describing the area as being "The finest, healthiest location, good for till soil, splendid water, good market for produce, rapid and cheap transit", and as "level land and hills, romantic scenery, fine clay land, mineral springs; the most beautiful place for private residence and garden".[9][10][11] His efforts resulted in the first arrivals of German and German-American residents.[12]

Grant's second son, Ulysses S. "Buck" Grant, purchased the Casey estate in 1882.[13] After the demise of Grant and Ward bank in 1884, which caused the financial ruin of the Grant family, the estate was sold to Abraham H. Jonas for $60,000.[14]

In April 1903, the 1,343 acres (5.43 km2) ex-Conklin estate and historic Conklin family cemetery was sold to Bishop Charles Edward McDonnell of the Roman Catholic Diocese of Brooklyn, who resumed the bottling of spring water from the Colonial Spring. Eventually the Mc Donnell property became the Catholic Youth Organization's (CYO) summer camp in Wyandanch. In 2011 14-year old, Michael Berdon (Nesconset,)the seventh great-grandson of Jacob Conklin, restored the 257-year old cemetery and laid a brick path approach to the gravesite with the assistance of the Nicolock Corp. (Lindenhust), Splendor Landscaping and Masonry (Commack) and Charles Dolon, the chairman of Cablevision Corp. Since the cemetery is located on private property, visits must be coordinated with tours conducted by the Town of Babylon.;[15] Denise M. Bonilla, "Fixing up the Family Plot: Aspiring Eagle Scout with notable lineage restores historic cemetery," Newsday November 17, 2011: A23

On March 8, 1907, the Wyandanch post office was moved from the LIRR depot to Anthony Kirchner's General Store and Hotel on Merritt Avenue diagonally across from the railroad station.[16]
[edit] German-Americans: 1880-1955

Between 1880 and 1955, the dominant ethnic groups in Wyandanch were the German-Americans and Austrian-Americans. The earliest homes built in Wyandanch south of the LIRR were built by German and Austrian-American families. About a hundred "honest and frugal" German and Austrian-American families lived in Sheet Nine of the City of Breslau as early as the 1880s. Many members of these Sheet Nine families were skilled workers, gardeners, carpenters, plumbers, stable workers and servants on the nearby August Belmont estate and horse breeding establishment in North Babylon (1865) and on the Corbin, Guggenheim and Phelps estates in North Babylon. Sheet Nine Germans and Austrians also worked in the Wyandance Brick and Terra Cotta works and cut brush and pulled stumps for the construction of Long Island Avenue (Conklin Street) in 1895.

Prosperous German and Austrian-Americans also lived in the hilly, secluded and sylvan Carintha Heights section, west of Conklin Street, which was developed by Brosl Hasslacher after the construction of William K. Vanderbilt's Motor Parkway. Hasslacher helped Vanderbilt assemble plots of land in Wheatley Heights for the right-of-way for his state-of-the-art parkway. Hasslacher built the Chateau Lodge (later the very popular Chateau Restaurant) off Hasslacher Blvd. (later Chateau Drive).
[edit] Irish-Americans: 1920s and 1930s

Beginning in the 1920s and extending into the 1930s, intrepid working-class settlers (recently arrived from County Donegal in Ireland) began building small wood-frame bungalow-type homes in the dangerous fire-prone pine barrens in Wyandance Springs Park-there were no springs, no park and no roads- and in Home Acres in the area bounded by Straight Path, Long Island Avenue, Little East Neck Road and Grunwedel Avenue (now Patton Avenue).

Irish and Irish-American families built homes on land they had purchased in the 1920s land bubble from realtor Harry Levey in Wyandance Spring Park or Home Acres. Home Acres was located between Brooklyn Avenue and Patton Avenue. The newcomers wanted to escape from the crowded and economically depressed conditions in Manhattan and The Bronx and enjoy the fresh pine air, privacy and lower costs of rural Wyandanch yet be within an hours ride of the "City" on the LIRR.American-Irish John Douglas Sr. and John Douglas, Jr. built the first home in Wyandance Spring Park (no spring, no park, no roads) at the corner of what is now S.29th Street and Jamaica Avenue in the early 1920's. See "Pine Barren Pioneers," Long Island Forum, October,1982.

More affluent and prominent Irish-American families in Wyandanch (pillars of the community and the Catholic Church) lived nearer the "village" in more prosperous homes with larger plots of land. Catherine "Kitty" McMahon, a Democrat, was postmistress in Wyandanch, having been appointed by President Franklin D. Roosevelt, from September 1933 until November 1948.
[edit] African-Americans: 1920s and 1930s

African-Americans have lived in Wyandanch for almost a century. In the 1920s African-American families bought plots of land and built their own homes in the "Little Farms" section of the West Babylon school district between Straight Path, Little East Neck Road and Gordon Avenue.[17]

In the Upper Little Farms section bounded by Straight Path, Little East Neck Road and Grunwedel Avenue (now Patton Avenue)in the Wyandanch School District pioneering upwardly mobile African-American families also began building their own homes. Mortimer Cumberbach and Ignatius Davidson opened their C and D Cement Block Corp. on Booker Avenue at Straight Path on December 6, 1928; as late as the mid-1950s, C & D Cement Block was the only large business owned and operated by African-Americans in Suffolk County.
[edit] Pioneering Italian-Americans: 1920s-1940s

In the 1910s s, 1930s and 1940s, Italian-American families moved into Wyandanch and were very active in business, politics and the Our Lady of the Miraculous Medal Roman Catholic Church. In the 1930s, 1940s and 1950s, most businesses in Wyandanch (grocery stores, bakeries, restaurants, gasoline stations and auto repair shops, liquor stores, butcher shops, barber shops, bars and lumber yards) were owned and operated by either Italian-American of German-American entrepreneurs.
[edit] Hispanic pioneers: 1940s-1960s

Hispanic families began to settle in Wyandanch in the late 1940s since the community offered affordable housing and land, within easy commuting distance of nearby defense plants and Pilgrim, Edgewood, Central Islip and Kings Park State Mental hospitals-where jobs were plentiful.
[edit] Origins of Carver Park and racial transformation: 1951-53

In March 1951, Taca Homes offered expandable four-room Cape Cod style homes for sale in Wyandanch on a "non-racial" basis at the Carver Park development at Straight Path and Booker Avenue. The homes with basement, hot-water heat and tile baths sold for $7,200 and were eligible for Federal Housing Administration loan insurance. Carver Park was advertised as "interracial housing."[citation needed] Homes in the second section of Carver Park were purchased almost exclusively by African-Americans. The building of Carver Park and then the construction of Lincoln Park on Parkway Boulevard between Straight Path and Mount Avenue in 1956, with over 400 homes, triggered the transformation of Wyandanch from a mostly white community in 1950 to a majority African-American community in 1960. Many of the whites who lived south of the LIRR relocated and lower middle class African-Americans bought modest, individually-built homes in Wyandanch Springs Park and in the "Tree streets" area east of Straight Path.[citation needed]

Upwardly mobile African-American families established homes south of the LIRR in the 1950s and 1960s. Many of these families—both middle class and working class—purchased homes in Wyandanch because they were denied opportunities to move into other fast developing white housing tracts on Long Island (such as Levittown) due to exclusionist real estate practices: steering, restrictive covenants, red-lining or price points.[citation needed]

The rapid development of Wyandanch in the 1950s as one of the largest African-American communities in Suffolk County transformed Wyandanch politically into a hamlet, which by 1960 voted overwhelmingly Democratic. In the 1950s and 1960s the political interest of African-Americans in Wyandanch was mainly focus on winning seats on the Wyandanch Board of Education.[18]
[edit] Racial disturbances-August 1967

Racial tensions in Wyandanch in 1967 were similar to those across the United States. On the first three nights of August 1967, racial disturbances broke out in Wyandanch as small groups of young African-American adults reportedly smashed windows in three stores, overturned two cars, set fire to the auditorium of the Martin Luther King, Jr. Elementary School on Mount Avenue, set fires at the Wyandanch VFW Hall and ambulance garage at S. 20th Street and Straight Path, threw stones at the Wyandanch Fire House and pelted police officers with rocks and bottles.

Suffolk County officials intervened quickly and inventoried problems included joblessness, lack of bus access to area businesses and factories, a lack of recreational facilities for youth, and a lack of African-American representation in the police force. [19]

As a result of the August 1967 disturbances in Wyandanch, governments, private businesses, the Wyandanch School District, community church groups and individuals, residents and non-residents, acted to address the numerous problems facing the community. The U.S. Office of Economic Opportunity and its Wyandanch Community Action Center worked to improve bus routes, develop job training programs and assist the indigent with accessing government services. The Great Atlantic and Pacific Tea Company (A & P) built a modern supermarket in downtown Wyandanch at the corner of Straight Path and Long Island Avenue. Today, this building houses Suffolk County's Martin Luther King, Jr Community Health Center.
[edit] Demographics

As of the census[1] of 2000, there were 10,546 people, 2,525 households, and 2,113 families residing in the CDP. The population density was 2,410.8 per square mile (931.8/km²). There were 2,776 housing units at an average density of 634.6/sq mi (245.3/km²). The racial makeup of the CDP was 3.9% White, 77.7% African American, 0.01% Native American, 0.01% Asian, 0.01% Pacific Islander, 6.26% from other races, and 4% from two or more races. Hispanic or Latino of any race were 16.35% of the population. [20]
[edit] Transportation
[edit] Roads

The original roads in West Deer Park Wyandanch were Colonial Springs Road and Main Avenue, Little East Neck Road, Upper Belmont Road (now Mount Avenue)and Straight Path. All were established before 1900 by the Conklins or the Belmonts. What is now called Long Island Avenue (established in 1895) was originally known as Conklin Street, designed to provide easier access between the village of Farmingdale and the new real estate sites in the future Wyandanch.[21] A section of William K. Vanderbilt Jr.'s Long Island Motor Parkway (LIMP) toll road (1908). LIMP had two concrete overpass bridges crossing hollows at Little East Neck Road and Colonial Springs Road (across from the Wheatley Heights Post Office). The parkway (abandoned in 1938) was dug up and the bridges demolished in the early 1960s to make room for the Westwood Village housing estate in Wheatley Heights.

Working class Wyandanch was sandwiched in between the wealthy estates of the: Belmonts, the Corbins and the Guggenhiems in North Babylon, and the Vanderbilts and the Baruchs in Wheatley Heights. What is now known as Wheatley Heights was mapped out as real estate sub-divisions of Wyandanch (including Wheatley Heights Estates, and Harlem Park) by Bellerose developer, William Geiger, (as in Geiger Lake park and pool) in 1913 following the development of the Long Island Motor Parkway. The filed lot sub-divisions south of the LIRR and east of Straight Path was known as the Colonial Springs Development Corp property. These lots ran from Straight Path to the Carll's River.[22]

In 1941, Robert Moses' Southern State Parkway was opened to Belmont Lake State Park in North Babylon. Wyandanch residents were able to enter and exit the parkway at Exit 36 at Straight Path in West Babylon.
[edit] Railroad
Main article: Wyandanch (LIRR station)

In 1875, a station was built in Wyandanch on the Long Island Rail Road. It was demolished in June 1958 and replaced with a building which in turn was replaced in 1986.[23][24][25]
[edit] Government services
[edit] Fire service

To combat the danger of frequent forest fires, the Wyandanch Volunteer Fire Department, Inc. was established in 1925 and incorporated in 1928. A new fire station was built in 1959, and a second one was added in 1964. Water wells were drilled in the 1950s.[26]
[edit] Medical services

Ambulance service began in 1951 with the community-formed Wyandanch Ambulance Club.[27] Other volunteer squads operated as well, and in 1980 the non-profit Wyandanch-Wheatley Heights Ambulance Corps was formed.[28][29]

The Martin Luther King Jr. Medical Center, a community health center, was opened in 1968, and moved into a new building in 1978.[30]
[edit] Public water

As late as 1980, hundreds of homeowners in Wyandanch were not served by the public water mains of the Suffolk County Water Authority but relied on private water wells. After community action, public water was extended to thousands of home in Wyandanch, West Babylon and North Babylon by the late 1980s.[31]
[edit] Sewers

In October 2011, a sewer pipe was being laid down on Straight Path from the Southern State Parkway into Wyandanch as part of the "Wyandanch Rising" program to upgrade downtown Wyandanch
[edit] Education

Wyandanch was part of the Deer Park school district until 1923. Deer Park built the first permanent school building in Wyandanch on Straight Path at 20th Street in 1913. A modern Wyandanch grade school opened in September 1937, built for $120,000, $54,000 of which provided by the New Deal Public Works Authority.[32] An addition to the Straight Path school was built in 1949 to accommodate the growing population.

In 1967, seven Wyandanch parents petitioned Dr. Gordon Wheaton, the Third Supervisory District principal, to dissolve the Wyandanch School District No. 9. The parents, supported by the National Association for the Advancement of Colored People, also asked Dr. Wheaton to order the 2,295 students in the Wyandanch schools (86 per cent of whom were African-American) to be divided equally into the more affluent and predominantly white surrounding Half Hollow Hills, Deer Park, North Babylon, West Babylon and Farmingdale school districts. The Wyandach school board (consisting of five African-Americans and one white man) opposed, and noted that the recently hired Superintendent of Schools had proposed a "$1,000,000 program designed to make Wyandanch a model school district." The superintendent noted that "the uprooting of culturally disadvantaged students to schools where the educational program is planned for the middle class would have damaging effects on our community's children." Rather than wait for a decision by Dr. Wheaton, the NAACP appealed directly to Dr. Allen, the chief of the State Education Department. On July 24, 1968, Allen rejected the petition to dissolve the Wyandanch School District; he told The New York Times that "serious obstacles imposed by existing law" prevented "dissolution of the district," which the Times reported "is now 91.5 per cent non white."[33]

In 1979, teachers in the Wyandanch School District went on strike for two months. The Wyandanch Teacher's Association demanded a 32 percent wage increase over three years, limitation of class size to 32 students, and teacher input in educational policy decisions. A 13.3% was turned down; a final compromise granted the teachers a 19.5% salary increase.[34]

In 2010-11, the New York State Department of Education removed the Wyandanch Memorial High School from its "Needs Improvement" list and restored it to "In Good Standing" status for the 2010–11 school year.[35][36]
[edit] Elementary schools

In 1956, the Mount Avenue Elementary School was opened, at a cost of $1,155,000. The next year, influenced by the Montgomery Bus Boycott, the school was renamed in honor of Martin Luther King, Jr..

On October 2, 1966 the $1.3 million, 29-room, Milton L. Olive Elementary School was opened at Garden City Avenue and South 37th Street with 870 pupils. The school was named for Milton Lee Olive III, an African-American private from Chicago who served in Vietnam where he saved the lives of four of his comrades by falling on an enemy grenade, an act for which he was awarded the Congressional Medal of Honor. 70% of the students in the Wyandanch School District were African-American in 1966.[37]
[edit] Junior-senior high school

In August 1958, the Wyandanch Board of Education began planning the development of a junior-senior high school for Wyandanch. Wyandanch started a 9th Grade class in 1957-1958 and added a class a year until the high school opened. The School District obtained 10 acres (40,000 m2) between South 32nd Street and Little East Neck Road and between Garden City Avenue and Brooklyn Avenue by condemnation for the high school and its athletic fields. The groundbreaking for the school took place on December 6, 1959, and the school opened in September 1961.[38]
[edit] LaFrancis Hardiman Early Childhood Center

The LaFrancis Hardiman Early Childhood Center opened for pre-K education in 1969 and was named for a resident who had been killed in the Vietnam War in 1967.[39][40][41] The original center was replaced in 1999 by the LaFrancis Hardiman Early Childhood Wing of the Martin Luther King Elementary School, having been demolished in 1996.[42]
[edit] Wyandanch College Center

A liberal arts college was started in Wyandanch, with evening classes for over 200 students, in early October 1969, but soon closed.[43]
[edit] Day Care Center: 1973

Following the August 1967 disturbances, the Wyandanch Day Care Center was opened on Commonwealth Boulevard. The Wyandanch school district first provided space for 35 children in a classroom in the Straight Path Elementary School and later provided room in an empty building adjacent to the Milton. L. Olive Elementary School. Ground was broken for the new center on September 13, 1970, and the Wyandanch Day Care Center opened on February 25, 1973. The two-story, red brick, eight-classroom Day Care Center was constructed with a $1 million loan from the New York State Social Services Department.[44][45][46]
[edit] Wyandanch Head Start to Relocate: 2012

On March 12, 2012, Newsday reported that the Town of Babylon will be building a larger, more modern Head Start facility at 20 Andrews Avenue in downtown Wyandanch. The new Head Start building, financed by $850,000 in State of New York funding and $1 million in U.S. Community Block Grant funding, will be larger than the current 4,000 sq. ft facility on Long Island Avenue near the LIRR station, which serves about 100 pre-schoolers. Head Start has served the children of Wyandanch since the late 1960s. Source: Denise M. Bonilla, "Head Start To Get New, Bigger Site," Newsday, March 12, 2012, A29.
[edit] Public library

In April 1974, the construction of a public library was approved. Initially operating from two rented portable classrooms, the permanent building eventually opened in 1989.[47]
[edit] Geography
Melville Wheatley Heights
East Farmingdale Deer Park
Wyandanch
West Babylon North Babylon

According to the United States Census Bureau, the CDP has a total area of 4.4 square miles (11.3 km²), all land. Wyandanch is a suburb of New York City. It is served by Exit 36 on the Southern State Parkway and Exit 50 on the Long Island Expressway.

Formerly known as Half Way Hollow Hills, West Deer Park (1875), and Wyandance (1888). Topographically, Wyandanch's nutrient-poor loam and sandy soils are part of the outwash plain which was formed as the last glacier melted about 10,000 BCE. The outwash plain slopes gently towards Belmont Lake State Park from the Half Way Hollow Hills terminal moraine and from Little East Neck Road.

In the mid and late 20th century, the Wheatley Heights area (Half Hollow Hills School District) developed as a separate community (due to class and racial dynamics) but is still served by the Wyandanch Fire Department and the US Postal Service.
[edit] Agriculture and Industry

The early history of Wyandanch was mainly agricultural. West Deer Park was quite productive agriculturally in the nineteenth century. Before 1854 "peaches were produced in large quantities and at profitable returns on the backbone hills of the island, which lie north of the main line of the Long Island railroad, near West Deer Park or Wyandance station." In 1854, seventeen-year locusts so devastated the peach trees "that cultivation on any extensive scale has not been attempted since."[48]
[edit] Water bottling

Water from the Colonial Spring in West Deer Park (now Wheatley Heights) was bottled in small blue embossed "West Deer Park" water bottles by the Colonial Springs Mineral Company between 1845 and 1854. The bottlers claimed it had "special medicinal properties." When Dr. George Hopkins (Brooklyn) ran the Colonial Springs bottling works: "A bottling house was built and the springs were welled in with enameled brick and covered with glass tops."[49]
[edit] Brick manufacture

Millions of building bricks were molded and baked at the Walker & Conklin and W.H. and F.A. Barlett brickyards using the Cretaceous clay and fine sand found in the area. The bricks were shipped out by railroad using a LIRR spur which ran along what is now N. 23rd Street. In October 1888 the Wyandance Brick and Terra Cotta Corp. was organized on the site of the abandoned Walker and Conklin brickyard to produce solid and hollow building bricks. In 1875, the best "hard" West Deer Park bricks were selling for $7 per 1,000 delivered, but the plant was destroyed by a forest fire in the spring of 1893.[50]
[edit] Pickle farms

In the 1880s, cucumbers for the pickle trade were successfully grown in West Deer Park. As the Brooklyn Eagle reported in 1882: "To-day, in West Deer Park alone, there are one hundred acres of the finest farmland in the country devoted to this crop and on the average the farmers owing them will realize $150 per acre." The pickle farms were located north of the Colonial Springs Road and Main Avenue, in what is now Wheatley Heights.[51]
[edit] Industry

The Conservative Gas Corporation established a propane bottling business in Wyandanch in 1929. Today it operates as Amerigas Propane LP. In 1947, Joseph F. Walsh established a paper box factory in Wyandanch and Ignatius Davidson and Mortimer Cumberbach, expanded their C & D Cement Block factory-making it the largest African-American owned business in Suffolk County. Fairchild Guided Missiles established a large factory in Wyandanch in 1951-2 and built the Lark anti-aircraft missile and the Petral anti-sub and ship missile for the U.S. Navy. Fairchild Stratos left Wyandanch in 1963 and was replaced by Grumman Aircraft, which fabricated custom-built fibreglass and plexiglass sections and nacelles for U.S. Navy aircraft. Grumman left the community in 1977. Max Staller built the first supermarket and shopping center in Wyandanch in 1955. All these businesses were located near the Long Island Rail Road track in Wyandanch. Beginning in the 1950s and 1960s, light industrial factories were established in Wyandanch in the northern section of the Pinelawn Industrial Park in southwest Wyandanch and on the east side of Straight Path between two African-American housing estates.[52][53][54][55]
[edit] Recreation and culture
[edit] Geiger Lake

In July 1945, the Town of Babylon accepted a deed from the owners of 40-acre (160,000 m2) Geiger Lake property (Wheatley Heights Estate, Inc.) located between Long Island Avenue and Grand Boulevard on the border between Wyandanch and Deer Park. The Babylon Town Board voted $3,500 to improve the "small lake." In 1946, Babylon cut the brush around the lake, dredged and cleared it, and rehabilitated "a sturdy log cabin" into concession and comfort stations. The Geiger Lake Town Beach and picnic grove was opened to the public on July 21, 1946. Geiger Memorial Lake was so popular that by 1948 "many houses" had been built on Elk Street on land with lake views.[56]

The town spent $156,000 refurbishing the Geiger Lake Pool in Wyandanch in the summer of 1989.[57] The Town of Babylon demolished the Wyandanch pool in 2011.
[edit] Youth recreation

One of the major complaints voiced by young adults in Wyandanch after the August 1967 unrest was the lack of positive recreational activities. A youth center opened in January 1974,[58] and in 1984 the Wyandanch Youth Services, Inc. (WYS) was formed. Since 1998 WYS has operated a full service from a new purpose-built youth center.[59]
[edit] Religion
[edit] Catholicism

Until the early 1930s, Catholics from the area worshiped at St. Kilian's in Farmingdale. The first Mass to be celebrated in Wyandanch took place in June 1932 in a real estate building, with fund-raising eventually allowing construction of the Little Mission Chapel of the Our Lady of Miraculous Medal Roman Catholic parish, completed in June 28, 1936. An adjacent parish hall opened in 1941, followed in 1950 by an additional wing and a rectory.

The Franciscan Brothers[which?] moved their novitiate from Smithtown to the Wyandanch parish in 1949.[60][61][62][63][64][65]
[edit] Lutheranism

Lutherans in Wyandanch held their first services from August 1934 in the Republican Hall. In June 1938 the Trinity Evangelical Lutheran Church was opened on S. 20th Street.[66]
[edit] Other religious institutions in Wyandanch

* Community Nazarene Church, 58 Cumberbach Street: 1950

The third oldest church in Wyandanch. The Community Nazarene Church was "founded in 1950 by the late Rev. Walter Eugene Hazard." The sanctuary of the Community Nazarene Church was opened in the early 1970s.[67]

* First African Methodist Episcopal Church of Wyandanch: 1995

The First African Methodist Episcopal Church of Wyandanch was established in 1995 Under the pastorate of Rev. Linda Smith. The initial church services were helf in a church member's home, later in the Haskill's Funeral Home on Straight Path in Wyandanch and even later in a store front in Wyandanch[68]

* House of Prayer Church of God in Christ, 113 Mount Avenue: 1988

The House of Prayer Church of God in Christ was created by Elder Charles Bond in May 1988. The initial service was conducted in Pastor Bond's house at 20 Russell Court in Copiague. Elder Bond moved the church to a rented storefront in Wyandanch at 1551-A Straight Path. In 1990, "the church had saved enough money to purchase its present building located at 113 Mount Avenue in Wyandanch."[69]

* Al-Jamiyat Islamic Center

A multicultural Muslim community center on Straight Path road, where all five daily prayers are held.
[edit] Notable natives

* Geoffrey Canada, activist and educator[70]
* Rakim, rapper[71][72]

[edit] Notes and references
This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (April 2009)
This article cites its sources but does not provide page references. You can help to improve it by introducing citations that are more precise.

1. ^ a b c "American FactFinder". United States Census Bureau. http://factfinder.census.gov. Retrieved 2008-01-31.
2. ^ "US Board on Geographic Names". United States Geological Survey. 2007-10-25. http://geonames.usgs.gov. Retrieved 2008-01-31.
3. ^ Lorena M. Frevert, "The Town of Babylon," in Nassau-Suffolk: Two Great Counties, edited by Paul Bailey: Lewis Publishing, 1949:359-60.
4. ^ Chauncey L.C. Ditmars, "A Story of the Conklin Family," Long Islander (Huntington) June 5, 1936: 4; Verne Dyson, Deer Park Wyandanch History, 1957.
5. ^ Jasmin Frankel, "Teen's Eagle Scout Project Honors Lineage," Newsday online, April 5, 2011.
6. ^ "West Deer Park". South Side Signal: p. 2. June 5, 1875.
7. ^ Seyfried, Vincent P.. The Long Island Rail Road: A Comprehensive History: Part Three: The Age of Expansion. p. 189.
8. ^ Seyfried, Vincent P.. The Long Island Rail Road: A Comprehensive History: Part Six: The Golden Age: 1881-1890. pp. 261–2.
9. ^ "BRESLAU! BRESLAU! Charles S. Schleier, Real Estate Dealer". Brooklyn Eagle: p. 3. December 22, 1877.
10. ^ "BRESLAU! BRESLAU! GRAND EXCURSION MONDAY, June 19". Brooklyn Eagle: p. 1. June 6, 1878.
11. ^ "TO THE CITY OF BRESLAU". Brooklyn Eagle: p. 3. July 3, 1879.
12. ^ Douglas, Roy (July 1987). "A Letter From Henry A. Brown". Long Island Forum: p. 152.
13. ^ "Timely Topics". The Long Island Traveler (Southold): p. 2. June 9, 1882.
14. ^ "The Sheep Fund". The Long Islander: p. 2. May 16, 1884.
15. ^ "The Old Conklin Farm at West Deer Park Sold," Brooklyn Eagle, October 26, 1902: 9; "Bishop Mc Donnell Gets Conklin Estate," New York Times, April 21, 1903: 8.
16. ^ Rodriquez, J. Fred (Winter 1984). "The Wyandanch Post Office". Long Island Postal History Journal: 1–5.
17. ^ Douglas, "Pine Barren Pioneers," Long Island Forum, December 1982
18. ^ "Non-Racial Dwellings Opened at Wyandanch," New York Times, March 11, 1951, 219; Louis B Schlivek, "Wyandanch: A Case Study in Conflict Over Subsidized Housing," in The Future of Suffolk County: A Supplement to the Second Regional Plan: A Draft For Discussion," November 1974: 52-56; Richard Koubeck, Wyandanch: A Political Profile of an African-American Suburb, 1971.
19. ^ "When news of the tragic assassination of the Rev. Dr. Martin Luther King, Jr. reached Wyandanch on Thursday evening, April 4, 1968, residents were stunned, saddened and angered. But, there was no violence in Wyandanch--unlike the major riots which erupted in many African-American communities in the U.S. The Wyandanch School District closed classes on Friday, April 5. In the months after Dr. King's killing, numerous efforts were made to assist Wyandanch." >Abraham Rabinovich, "Wyandanch Negroes Cite Recreation Need," Newsday, August 5, 1966; Frances X. Clines, "Violence Strikes L,I, Village Again,: New York Times, August 3, 1967: 18; "LI Violence in 2nd Night, "Long Island Press," August 3, 1967: 1; Frances X. Clines, "Wyandanch Youths List Complaints inMove to End Strife," New York Times, August 5, 1967: 8; John Childs and Gurney Williams, "Dennison Vows Wyandanch Aid," Newsday, August 10, 1967: 3; Carole Ashkinaze and Maurice Swift, "Suffolk CORE, NAACP Plan United Effort," Newsday, April 14, 1968: 23.
20. ^ For the actual ACS data, search for Wyandanch at census.gov
21. ^ Dyson, The Deer Park-Wyandanch Story, 1957; Douglas, "Pine Barren Pioneers," 1982.
22. ^ Dyson, The Deer Park-Wyandanch Story, 1957. On Long Island Avenue see: "Farmingdale," The Long Islander (Huntington) June 1, 1895: 4
23. ^ "LIRR to Move Station At Wyandanch Crossing," Newsday, July 3, 1957
24. ^ "Wyandanch to Get New RR Station, Babylon Town News, February, 1958;
25. ^ "Historic L.I.R.R. Station Is Razed," New York Times, June 11, 1958, 37.
26. ^ Dyson: 120.
27. ^ Dyson, Deer Park-Wyandanch History, 1957: "VFW Post Burned: LI Violence in 2nd Night", Long Island Press, August 3, 1967: 1; Francis X. Clines, "Violence Strikes LI Village Again", New York Times, August 3, 1967: 18.
28. ^ "Wyandanch Wheatley Heights Ambulance Corp". The Wyandanch Wheatley Heights Ambulance Corp. http://wyandanchcc.hypermart.net/index.htm. Retrieved June 29, 2009.
29. ^ Jane Snider, "2 Offices Join Ambulance Sanfu Probe", Newsday, February 15, 1979: 26; Town O.K.'s Wyandanch Ambulance District," Babylon Beacon, December 4, 1980: 1; Scott Minerbrook, "A Nun's Effort Revives Dying Ambulance Corps," Newsday; Don Smith and Jean Schindler, "Official Seeks Better Ambulance Service", Newsday; "Town Approves Contract With Ambulance Service", Newsday; Mark Henry, "Nurturing a Needy World: Wyandanch Church Opens Its Doors, Heart to Help", Newsday, December 2, 1990.
30. ^ Frank Mooney, "Health Care Dedication," New York Daily News, January 23, 1978: BNL1.
31. ^ Sources: "Town To Work Towards New Water Plan," Babylon Beacon, September 25, 1980: 1; "Babylon Seeks Public Water For All Residents By '81," Babylon Beacon, November 13, 1980: 1.
32. ^ "Two Long Island Villages Approve Propositions for New School Buildings, " Suffolk County News (Sayville) October 25, 1935: 9; "Activities of School Supervisory Dist. 3," The Long Islander (Huntington) November 19, 1937: 12; "Deer Park Wyandanch," Lindenhurst Star, September 11, 1937; "Wyandanch Dedicates It New PWA School, "Lindenhurst Star, November 12, 1937: 9
33. ^ C. Geral Fraser, "L.I. District First Target," New York Times, November 16, 1967; Jim Toedtman, NAACP Bids State Act On Wyandanch,' Newsday, November 16, 1967: 5; "Wyandanch Split By N.A.A.C.P. Plan," November 17, 1967: 38; John Childs, "School Board In Wyandanch Rejects Plan," Newsday; Gurney Williams, "What's Good For Wyandanch?" Newsday, January 8, 1968: 6-8W; Frances X. Clines, "State Weighing L.I. School Plan," New York Times, July 14, 1968: 32; Frances X. Clines, "Wyandanch Plan Refused By Allen," New York Times, July 26, 1968: 34.
34. ^ Shawn G. Kennedy, "Wyandanch Teachers Strike Enters 7th Week in Standoff," New York Times, October 30, 1979: B2; "Wyandanch Teachers Gain a Tentative Pact After Long Walkout," New York Times, November 16, 1979: B4; "School Strike Ends," New York Times, November 17, 1979.
35. ^ Oms.nysed.gov
36. ^ P12.nysed.gov, John Hildebrand, "Schools added, taken off 'needs improvement' list," Newsday, November 4, 2010
37. ^ "L.I. School Named For Negro Soldier Who Died a Hero," New York Times, October 3, 1966: 26.
38. ^ News stories in Newsday and the Babylon Town Leader.
39. ^ virtualwall.com Progressing in Education: Chief School Officer: 1968–69 Annual Report: Wyandanch Public Schools. http://www.virtualwall.com virtualwall.com.
40. ^ Prados, John (2009). Vietnam: the history of an unwinnable war, 1945-1975. University of Kansas Press. pp. 226–7. ISBN 978-0-7006-1634-3.
41. ^ "3 LIers Killed in Viet; One on Hill at Dak To". Newsday. November 21, 1967.
42. ^ Altherr, Stacy (September 20, 1999). "Martin Luther King Elementary Opens New Wing". Newsday: p. G23.
43. ^ "Propose College in Wyandanch To Train Ghetto Teachers," New York Daily News, March 6, 1969; "College Gets Moral Support," Long Island Sun, March 6, 1969; "Wyandanch College Plan Goes To State in 6 Weeks," Newsday, March 6, 1969; "Wyandanch Center 'Dream'Becomes Reality Wednesday," Long Island Press, September 29, 1969.
44. ^ Kent D. Smith, "Day Care Group Breaks Ground, Newsday, September 14, 1970
45. ^ Ahmid-Chett Green, "Helping Mothers Get Off Welfare," Newsday, July 23, 1973: A11
46. ^ "The 'mayor' of Wyandanch, Newsday, February 4, 1973; Harriet Rosenberg, "Open Wyandanch Day Care Center," Babylon Beacon, March 1, 1973: 1,6; http://open.nysenate.gov/openleg/api/1.0/html/bill/J390
47. ^ "Wyandanch Library". Suffolk.lib.ny.us. http://www.suffolk.lib.ny.us/libraries/wyan/.
48. ^ "Peach Culture on Long Island, Brooklyn Eagle, November 3, 1885:25.
49. ^ "Random Thoughts," South Side Signal, April 4, 1919:2; George Wm Fisher and Donald H. Weinhart, A Historical Guide to Long Island Soda, Beer & Mineral Water Bottles & Bottling Companies: 1840-1970: Nassau-Suffolk-Brooklyn-Queens, Long Island Antique Bottle Association, 1999. The Pennypacker Collection at the East Hampton Public Library holds several documents on water bottling in Werstg Deer Park.
50. ^ New York State Museum: 48th Annual Report to the Regents: 1894, Albany,N.Y.: University of the State of New York, 1895: 218-220; Verne Dyson, Deer Park Wyandanch History, 1957,91-105, Roy Douglas, "Pine Barrens Pioneers," Long Island Forum, November 1982: 218-222
51. ^ "Pickles and Peaches: Their Growth at West Deer Park, Brooklyn Eagle, September 24, 1882: 3.
52. ^ Dyson, 118-9; "Paper Firm Buys Long Island Site," New York Times, October 5, 1947:R3;
53. ^ "Start This month on New Fairchild Plant," Newsday, March 2, 1951: 51;
54. ^ Grumman archives, Bethpage, NY; "Lunn Laminates Moving to Town," Babylon Town Leader, November 23, 1961.
55. ^ Roy Douglas' recollections
56. ^ "Seek Lake For Kids' Beach," Newsday, May 15, 1945; "Kids To Get New Swimmin' Hole," Newsday,June 12, 1945; "Swimmin' Hole In Wyandanch May Get Aid From Township," Lindenhurst Star, July 6, 1945; "O.K. Swimmin' Hole," Lindenhurst Star, July 13, 1945; Dyson, Deer Park-Wyandanch History 1957; The Long Islander (Huntington) "Babylon Dedicates Geiger Park Area," July 4, 1957: 11; "William Geiger" obituary, New York Times, June 14, 1934.
57. ^ Dele Olojede, "Geiger Lake Pool Renovation OKd: Town Allots $156,000 for Wyandanch Work," Newsday, March 3, 1989: 33.
58. ^ Kay Cordtz, "Nickels and Dime Add Up to a Center," New York Times, January 27, 1974.
59. ^ Olojede, Dele (April 12, 1987). "A Site for Growing Youth Agency: Donation of Building to Center Considered". Newsday: p. 27.
60. ^ A.M.D.G. The Twentieth Anniversary of the Founding of the Parish of Our Lady of the Miraculous Medal: Wyandanch, L.I.: 1932–1952.
61. ^ Our Parish History," Our Lady of the Miraculous Medal Golden 50th Anniversary booklet: 1982.
62. ^ "New Parish Hall Is Dedicated". Suffolk County News (Sayville): p. 9. December 5, 1941.
63. ^ Firstman, Richard (November 21, 1984). "Church's Safety Net for the Needy". Newsday.
64. ^ Henry, Mark (December 2, 1990). "Nurturing a Needy World: Wyandanch Church Opens Its Doors; Hearts to Help". Newsday.
65. ^ Minerbrook, Scott. "A Battle in the War on Hunger". Newsday.
66. ^ "Trinity Church Opens Its Doors". Babylon Leader. June 10, 1938.
67. ^ Communitynazarenechurch.com
68. ^ First African Methodist Episcopal Church of Wyandanch website. first-ame-church.org
69. ^ "House of Prayer Church of God in Christ website houseofprayercogic.org
70. ^ Current Biography, February 2005; HCZ.org Kery Murakami, "Geoffrey Canada inspires Wyandanch grads," Newsday online, June 25, 2011.
71. ^ George, Nelson (2001). Buppies, b-boys, baps & bohos: notes on post-soul Black culture. Da Capo. p. 77. ISBN 978-0-306-81027-5. http://books.google.com/books?id=E1XR7Fz-7gIC&pg=PA77.
72. ^ "The Microphone God". Vibe: p. 134. Dec 1997 - Jan 1998. http://books.google.com/books?id=Ry0EAAAAMBAJ&pg=PA134. Retrieved 4 October 2011.

[edit] Further reading

* Verne Dyson, Deer Park- Wyandanch History, 1957 (Deer Park Public Library)
* Roy Douglas, "Pine Barren Pioneers," Long Island Forum, October, November, December, 1982 (West Islip Public Library)
* Richard Koubeck, Wyandanch: A Political Profile of a Black Suburb, Institute for Community Studies, Queens College, 1971 (Wyandanch Public Library).
* Dyson, Deer Park-Wyandanch History available online at: [1]

[hide]

* v
* t
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* Suffolk County, New York

Villages

* Amityville
* Babylon
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Hamlets

* Copiague
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Fanny Crosby
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Fanny Crosby
Background information
Birth name Frances Jane Crosby
Born (1820-03-24)March 24, 1820
Southeast,
Putnam County, New York,
US
Origin New York City
Died

February 12, 1915(1915-02-12) (aged 94)
Bridgeport, Connecticut;
Interred, Mountain Grove Cemetery in Bridgeport
Genres Hymns, gospel songs
Occupations Lyricist, poet, composer
Instruments Piano, harp, guitar, organ
Years active 1844–1915
Associated acts George F. Root
William B. Bradbury
William Howard Doane
Robert Lowry
Philip Phillips
Phoebe Palmer Knapp
Ira D. Sankey
George C. Stebbins
William J. Kirkpatrick
Hubert P. Main
Philip P. Bliss
Silas Jones Vail
William Fiske Sherwin
Hart Pease Danks
John R. Sweney

Frances Jane Crosby (March 24, 1820 – February 12, 1915), usually known as Fanny Crosby in the United States and by her married name, Frances van Alstyne, in the United Kingdom, was an American Methodist rescue mission worker, poet, lyricist, and composer. During her lifetime, she was well-known throughout the United States. By the end of the 19th century, she was "a household name"[1] and "one of the most prominent figures in American evangelical life".[2] She became blind while an infant.

Best known for her Protestant Christian hymns and gospel songs, Crosby was "the premier hymnist of the gospel song period",[3] and one of the most prolific hymnists in history, writing over 8,000,[4][5] with over 100 million copies of her songs printed.[6] Crosby was inducted into the Gospel Music Hall of Fame in 1975.[7] Known as the "Queen of Gospel Song Writers",[8] and as the "Mother of modern congregational singing in America",[9] with "dozens of her hymns continu[ing] to find a place in the hymnals of Protestant evangelicalism around the world",[10] with most American hymnals containing her work, as "with the possible exception of Isaac Watts and Charles Wesley, Crosby has generally been represented by the largest number of hymns of any writer of the twentieth century in nonliturgical hymnals".[2] Her gospel songs were "paradigmatic of all revival music",[2] and Ira Sankey attributed the success of the Moody and Sankey evangelical campaigns largely to Crosby's hymns.[11] Some of Crosby's best-known songs include "Blessed Assurance", "Pass Me Not, O Gentle Saviour", "Jesus Is Tenderly Calling You Home", "Praise Him, Praise Him", "Rescue the Perishing", and "To God Be the Glory". Because some publishers were hesitant to have so many hymns by one person in their hymnals, Crosby used nearly 200 different pseudonyms during her career.[12][13][14]

Crosby wrote over 1,000 secular poems,[15] and had four books of poetry published, as well as two best-selling autobiographies. Additionally, Crosby co-wrote popular secular songs, as well as political and patriotic songs, and at least five cantatas on biblical and patriotic themes, including The Flower Queen, the first secular cantata by an American composer. Crosby was committed to Christian rescue missions, and was known for her public speaking.
Contents
[hide]

* 1 Early life and education
o 1.1 Southeast, New York (1820–1823)
o 1.2 North Salem, New York (1823–1828)
o 1.3 Ridgefield, Connecticut (1828–1834)
o 1.4 New York Institution for the Blind (1835–1845)
* 2 Early career (1843–1858)
o 2.1 Congressional lobbyist (1843–1846)
o 2.2 New York Institution for the Blind (1846–1858)
* 3 Spiritual
o 3.1 Cholera epidemic (1849)
o 3.2 1850 revival
o 3.3 Church affiliation
o 3.4 Holiness movement
* 4 Early writing career (1841–1865)
o 4.1 Poetry
o 4.2 Popular songs
o 4.3 Cantatas
o 4.4 Political songs
o 4.5 Patriotic songs
* 5 Marriage and family
o 5.1 Maspeth, New York (1858–1859)
o 5.2 Manhattan (1859–1896)
o 5.3 Separation (1880–1902)
o 5.4 Brooklyn (1896–1900)
* 6 Career in writing hymns (1864–1915)
o 6.1 Musical and lyrical collaborators
o 6.2 Crosby's process
* 7 "Rescue the perishing"
o 7.1 Rescue missions (1865–1880)
o 7.2 Rescue missions (1880–1900)
+ 7.2.1 Water Street Mission (1880)
+ 7.2.2 Bowery Mission (1881)
+ 7.2.3 Cremorne Mission (1882)
+ 7.2.4 Door of Hope (1890)
* 8 Later years (1900–1915)
o 8.1 Carleton controversy (1904–1905)
o 8.2 Fanny Crosby Day (1905)
* 9 Death and legacy
o 9.1 Fanny Crosby Memorial Home for the Aged (1925–1996)
o 9.2 Other honors
o 9.3 Selected works
* 10 See also
* 11 Notes
* 12 External links

[edit] Early life and education
Birthplace of Fanny Crosby

Frances Jane "Fanny" Crosby was born on March 24, 1820, in the village of Brewster, about 50 miles (80 km) north of New York City.[16] She was the only child of John Crosby, a widower who had a daughter from his first marriage,[17] and his second wife, Mercy Crosby, both of whom were relatives of Revolutionary War spy Enoch Crosby. According to C. Bernard Ruffin, John and Mercy were possibly first cousins, however "by the time Fanny Crosby came to write her memoirs [in 1906], the fact that her mother and father were related ... had become a source of embarrassment, and she maintained that she did not know anything about his lineage".[18]
(l to r) Mercy, Julia, and Caroline Morris and Fanny Crosby

Crosby was proud of her Puritan heritage,[19] and said in 1903: "My ancestors were Puritans; my family tree rooted around Plymouth Rock".[16] Crosby traced her ancestry from Ann Brigham and Simon Crosby who arrived in Boston in 1635,[20][21] and was one of the founders of Harvard College,[22] whose descendants later married into Mayflower families,[19] making Crosby a descendant of Elder William Brewster, Edward Winslow, and Thomas Prence, and later a member of the exclusive Daughters of the Mayflower.[23] Crosby was also later a member of the Daughters of the American Revolution in Bridgeport, Connecticut,[24] writing the verses of the state song of the Connecticut branch.[25]

Through Simon Crosby, Fanny was also a relative of Presbyterian minister Howard Crosby and his son, neoabolitionist Ernest Howard Crosby,[26] as well as singers Bing Crosby and his brother, Bob.[27]
[edit] Southeast, New York (1820–1823)

When six weeks old, Crosby caught a cold and developed inflammation of the eyes. Mustard poultices were applied to treat the discharges.[28] According to Crosby, this procedure damaged her optic nerves and blinded her. Many physicians today, however, "suggest it is much more likely that her blindness was congenital",[29] and that "at such an early age her sightless condition may well have escaped her parents".[30]

In 1820 John Crosby died, so Crosby was raised by her mother and maternal grandmother, Eunice Paddock Crosby (born about 1778; died about 1831).[31] These women grounded Crosby in Protestant Christian principles, helping her, for example, memorize long passages from the Bible. Crosby became an active member of the John Street Methodist Episcopal Church in New York City.
[edit] North Salem, New York (1823–1828)
Peach Pond Meeting House, North Salem, NY

When Crosby was aged three, the family moved to North Salem, New York, where Eunice had been raised.[32] While residing in North Salem, the Crosbys attended the Peach Pond Society of Friends meetinghouse near Peach Lake.[33]

In April 1825 Crosby was examined by Valentine Mott, who Neptune has called "America's premier surgeon". He concluded that Crosby's condition was inoperable and that her blindness was permanent.[34]

At the age of eight Crosby wrote her first poem, which described her condition.[35]

Crosby later remarked: "It seemed intended by the blessed providence of God that I should be blind all my life, and I thank him for the dispensation. If perfect earthly sight were offered me tomorrow I would not accept it. I might not have sung hymns to the praise of God if I had been distracted by the beautiful and interesting things about me."[36] and Crosby was then raised by her mother and maternal grandmother, Eunice.[37] Crosby also once said, "when I get to heaven, the first face that shall ever gladden my sight will be that of my Savior".[38] When asked about her blindness, Crosby was reported as saying that "had it not been for her affliction she might not have so good an education or have so great an influence, and certainly not so fine a memory".[39]
[edit] Ridgefield, Connecticut (1828–1834)

In 1828 Mercy and Crosby moved to the home of a Mrs. Hawley in Ridgefield, Connecticut.[40] While residing in Ridgefield, they attended the Presbyterian church on the Village Green.[41]

Crosby's mother and grandmother grounded Crosby in Protestant Christian principles, helping her, for example, memorize long passages from the Bible. Historian Edith L. Blumhofer described the Crosby home environment as sustained by "an abiding Christian faith".[42]

With the encouragement of her grandmother, and later Mrs. Hawley, from the age of ten, Crosby had memorized five chapters of the Bible each week, until by the age of fifteen Crosby had memorized the four gospels, the Pentateuch,[39] the Book of Proverbs, the Song of Solomon, and many of the Psalms.[43]

From 1832, a music teacher came to Ridgefield twice a week to give singing lessons to Crosby and some of the other children.[44] Around the same time, Crosby attended her first Methodist church services at the Methodist Episcopal Church where she was delighted by their hymns.[45]
[edit] New York Institution for the Blind (1835–1845)

In 1835, just before her 15th birthday, Crosby enrolled at the New York Institution for the Blind (NYIB),[46] a state-financed school. She remained there for eight years as a student, and another two years as a graduate pupil,[47] during which she learned to play the piano, organ, harp, and guitar, and became a good soprano singer.

While Crosby was studying at NYIB, in 1838 her mother Mercy Crosby remarried and the couple had three children together.[48] Mercy's husband abandoned her in 1844.[49]
[edit] Early career (1843–1858)
[edit] Congressional lobbyist (1843–1846)

After graduation from the NYIB in 1843, Crosby joined a group of lobbyists in Washington, D.C. arguing for support of education for the blind. Crosby was the first woman to speak in the United States Senate when she read a poem there.[50] When Crosby appeared before the joint houses of Congress, she recited these lines:

O ye, who here from every state convene,
Illustrious band! may we not hope the scene
You now behold will prove to every mind
Instruction hath a ray to cheer the blind.[51]

On January 24, 1844, Crosby was among the students from the NYIB who gave a concert for Congress. She recited an original composition that called for the creation of an institution for the education of the blind in every state.[52] This was praised by, amongst others, John Quincy Adams.[53] Two days later, she was among a group of Blind Institution students who gave a presentation to notable people at Trenton, New Jersey, where she recited an original poem calling for the aid and education of the blind.[54] When President James K. Polk visited the NYIB in 1845, Crosby recited a poem she composed for the occasion that praised "republican government".[55]

In April 1846, Crosby spoke before a joint session of the United States Congress, with delegations from the Boston and Philadelphia Institutions for the Blind,[56] "to advocate support for the education of the blind in Boston, Philadelphia, and New York".[57] She also testified before a special congressional subcommittee, and sang a song she composed in the music room at the White House for Polk and his wife.[57] Among the songs she sang as she accompanied herself on the piano was her own composition:

Our President! We humbly turn to thee -
Are not the blind the objects of thy care?[55][58]

[edit] New York Institution for the Blind (1846–1858)

In 1846 Crosby was an instructor at the NYIB, and was listed as a "graduate pupil".[39] She subsequently joined the school's faculty, teaching grammar, rhetoric, and history;[59] she remained there until three days before her wedding on March 5, 1858.

In 1851 Crosby addressed the New York state legislature.[60]

While teaching at the NYIB Crosby befriended future US president Grover Cleveland[61] then aged 17.[62] Cleveland and Crosby spent many hours together at the end of each day, and Cleveland often transcribed the poems Crosby dictated to him.[62][63] Cleveland wrote a recommendation for Crosby which was published in her 1906 autobiography.[62] Being unable to attend due to her health, Crosby wrote a poem that was read at the dedication of Cleveland's birthplace in Caldwell, New Jersey in March 1913.[62][64]
[edit] Spiritual
18th Street Methodist Church

Crosby, who considered herself a "primitive Presbyterian",[65] and the other students of the Blind Institution were required to attend daily morning and evening prayers, as well as Sunday morning and evening services held there and conducted by visiting clergymen of a variety of denominations, including Dutch Reformed, Episcopalian, Presbyterian, Congregationalist, and Methodist.[66] From 1839 Crosby usually attended church services and class meetings,[67] at the Eighteenth Street Methodist Episcopal Church (established in 1835) at 305–307 West 18th Street,[68] in what is now the Chelsea district of New York City.

Later Crosby's understanding of the Christian faith could be described as "rooted in Puritanism, developed by Methodism, warmed by the Holiness movement, and nourished by her Congregationalism".[69]
[edit] Cholera epidemic (1849)

From May to November 1849, there was a cholera epidemic in New York City. Crosby remained at the NYIB to nurse the sick, rather than leaving the city. Subsequently, according to Blumhofer, "Crosby seemed worn, languid, even depressed" when the Institution re-opened in November, forcing her to teach a lighter load.[70] According to Bernard Ruffin:

In this atmosphere of death and gloom, Fanny became increasingly introspective over her soul’s welfare. She began to realize that something was lacking in her spiritual life. She knew that she had gotten wrapped up in social, political, and educational reform, and did not have a true love for God in her heart. She had attended Methodist church meetings twice a week for several years, and although she helped with the music, she did so on the condition that she would not be called upon to testify.[71]

[edit] 1850 revival

In November 1850, Crosby was invited to attend the annual fall series of revival meetings at the newly constructed Thirtieth Street Methodist Episcopal Church (later renamed the Chelsea Methodist Episcopal Church).[67] Despite attending each evening service during the fall campaign, and after two previous unsuccessful attempts to pray through to spiritual victory during those meetings, on November 20, 1850, Crosby left her pew again and knelt at the "anxious seat" at the front of the church sanctuary, and sought an assurance of her salvation.[72]

Crosby later testified: "My very soul was flooded with celestial light. I sprang to my feet, shouting 'Hallelujah'".[72] She described this "November Experience" as "a watershed of sorts in her life".[73] However, Crosby acknowledged that there "was no sudden or dramatic change in her way of life", writing: "My growth in grace was very slow, from the beginning".[74]
[edit] Church affiliation
Plymouth Church of the Pilgrims
Brooklyn, NY

Until spring 1887 Crosby attended churches of various denominations, including the Plymouth Church of the Pilgrims in Brooklyn Heights pastored by Congregationalist abolitionist Henry Ward Beecher who was an innovator with church music.[75] She also attended the Fourth Avenue Presbyterian Church, pastored by her distant cousin Howard Crosby,[citation needed] and the Trinity Episcopal church.[76] Crosby also liked to worship at the North West Dutch Reformed church and the Central Presbyterian Church (later known as the Brooklyn Tabernacle).[76]

In later life Crosby nominated Theodore Ledyard Cuyler, who pastored the North East Dutch Reformed Church as one of her favourite preachers.[76]

While tradition insists Crosby was a member "in good standing" of the John Street Methodist Episcopal Church in New York City,[77] there are no contemporaneous records to confirm this.[78] By 1869 Crosby attended the Chelsea Methodist Episcopal Church.[79]
[edit] Holiness movement

While not identified publicly with the American holiness movement of the second half of the 19th century, and despite having left no record of an experience of entire sanctification, Crosby was a fellow traveler of the Wesleyan holiness movement, including in her circle of friends prominent members of the American Holiness movement and attending Wesleyan/Holiness camp meetings.[80] For example, Crosby was a friend of Walter and Phoebe Palmer, "the mother of the holiness movement",[81] and "arguably the most influential female theologian in Christian history",[82] and their daughter Phoebe Knapp, with whom she wrote "Blessed Assurance", often visiting the Methodist camp grounds at Ocean Grove, New Jersey,[83] as their guest.[80] For many years (from at least 1877 until at least 1897), Crosby vacationed each summer at Ocean Grove,[83] where she would speak in the Great Auditorium and hold receptions in her cottage to meet her admirers.[84][85][86]
Cornell Methodist Episcopal Church (1906)

In 1877 Crosby met William J. Kirkpatrick, one of the most prolific composers of gospel song tunes,[87] and "the most prominent publisher in the Wesleyan/Holiness Movement",[80] whom she called "Kirkie",[88] with whom she wrote many hymns.[80] Some of her hymns reflected her Wesleyan beliefs, including her call to consecrated Christian living in "I Am Thine, O Lord" (1875):

Consecrate me now to Thy service, Lord,
By the power of grace divine.
Let my soul look up with a steadfast hope,
And my will be lost in Thine.[89]

In spring 1887 Crosby joined by "confession of faith" the Cornell Memorial Methodist Episcopal Church.[76]
[edit] Early writing career (1841–1865)
[edit] Poetry
A young Fanny Crosby

Crosby's earliest published poem was on the theme of a dishonest miller, which was sent without her knowledge to P.T. Barnum, who published it in his The Herald of Freedom.[90]

After some temporary opposition by the faculty of the Blind Institution, Crosby's inclination to versify was encouraged after she was examined by George Combe, a visiting Scottish phrenologist, who pronounced her a "born poetess".[88] The Institution found Hamilton Murray, who admitted his own inability to compose poetry, to teach her poetic composition.[91]

In 1841 New York Herald published Crosby's eulogistic poem on the death of President William Henry Harrison, thus beginning her literary career. Crosby's poems were published frequently in The Saturday Evening Post, the Clinton Signal, and the Fireman's Journal,[92] and the Saturday Emporium.[93]
Frontispiece of The Blind Girl (1844)

While Crosby was reluctant to have her poems published, as she considered them to be "unfinished productions", she acquiesced eventually as it would both publicise the Institution and raise funds for it.[94] She had suffered an illness that caused her to leave the NYIB in order to recuperate, and her first book, A Blind Girl and Other Poems, was published after encouragement by the Institution in April 1844, including what Crosby describes as her first published hymn, "An Evening Hymn",[95] based on Psalm 4:8. In 1853, Crosby's Monterey and Other Poems was published. In her 1903 autobiography edited by Will Carleton, Crosby indicates that at this time: "I was under a feeling of sadness and depression at this time".[96] It included poems focusing on the recent Mexican-American War,[96] and a poem pleading for the US to help those affected by the Irish Potato Famine.[97]

In 1853 Crosby's poem "The Blind Orphan Girl" was included in Caroline M. Sawyer's The History of the Blind Vocalists.[98]

About the time Crosby resigned from the Blind Institution and was married, in 1858, her third book, A Wreath of Columbia's Flowers, containing four short stories and 30 poems was published.[99]
[edit] Popular songs

Inspired by the success of the melodies of Stephen Foster,[100] between August 1851 and 1857 Crosby and George F. Root, who had taught music at the Blind Institution from 1845 to 1850,[101] wrote at least sixty secular "people's songs" or parlour songs,[102] some for the popular minstrel shows. Due to the negative reputation of the minstrel shows among some Christians and classical musicians, both Root's and Crosby's participation in these compositions was deliberately obscured.[103] According to Ruffin, "Like many cultured people of the day, [Root] considered native American music rather crude", and like many American artists and musicians of that era, chose to "Europeanize" his name,[104] choosing to use the name George Friederich Wurzel (German for Root),[102] while Crosby's name was sometimes omitted altogether.[105] For many years Crosby was usually paid only US$1 or $2 per poem with all rights to the song being retained by the composer or publisher of the music.[106]
"Fare Thee Well, Kitty Dear" (1852)

In the summer of 1851 George Root and Crosby both taught at the North Reading Musical Institute in North Reading Massachusetts.[107] Crosby and Root's first song was "Fare Thee Well, Kitty Dear" (1851),[101] a song that endeavoured to evoke "Old-South imagery", with Crosby's lyrics based on a suggestion by Root,[108] which Crosby described as "the grief of a colored man on the death of his beloved",[109] and was written for and performed exclusively by Henry Wood's Minstrels.[110] Published by John Andrews, who specialized in printing "Neat, quick & cheap",[111] according to Karen Linn, "this song was not a hit, and had no lasting influence", as "its style is far too literary, the words not in dialect, the cause of sorrow seems to be a lover (rather than 'massa', or Little Eva, or homesickness: all more appropriate causes for slave sorrow according to the popular culture)".[108] In 1852 Root signed a three-year contract with William Hall & Son.[112]

Despite this initial setback, during her vacations in 1852 and 1853, Crosby continued to teach at North Reading, where she wrote the lyrics for many of her collaborations with Root.[113] Among their joint compositions was "Bird of the North" (1852); and "Mother, Sweet Mother, Why Linger Away?" (1852).[112]

Crosby and Root's first successful popular songs was "The Hazel Dell" (1853),[62] a "sentimental ballad" described by its publisher as "a very pretty and easy song, containing the elements of great popularity", which was released as the work of G.F. Wurzel toward the end of 1853,[114][115] and was a hit,[100] that was "one of the most popular songs in the country",[103] because of its performance by both Henry Wood's Minstrels and Christy's Minstrels,[116] selling more than 200,000 copies of sheet music,.[117] It is described as being on "the fringes of blackface minstrelsy, although it lacks dialect or any hint of buffoonery",[118] was about a beautiful girl who died young:[103]

In December 1854 in an article proclaiming the death of "Negro minstrelsy", the "Hazel Dell", along with Stephen C. Foster's 1851 song "Old Folks at Home" and "My Old Kentucky Home" (1853), were mentioned as popular songs that were evidence of the "bleaching process,... observable in the gradual rejection of the plantation, and the adoption of sentiments and poetic forms of expression, characteristic rather of the intelligent Caucasian".[119]
"There's Music in the Air" (1857)

Toward the end of 1853, William Hall & Son released "Greenwood Bell", at the same time as "Hazel Dell", but credited it to Root and Crosby.[120][121] It describes the funeral of a child, a young man, and an aged person, and the tolling of the bell at the Greenwood Cemetery.[59] Other songs written by Crosby and Root included "O How Glad to Get Home";[122][123] "They Have Sold Me Down the River (The Negro Father's Lament)" (1853);[124] Their song "There's Music in the Air" (1854) became a "hit song",[125] and was listed in Variety Music Cavalcade as one of the most popular songs of 1854,[126] and was in songbooks until at least the 1930s,[127] becoming a college song at Princeton University.[114]
"Rosalie, the Prairie Flower" (1855)
Lyrics: Fanny Crosby Music: Wurzel (George F. Root)

After the expiration of Root's contract with William Hall & Son in 1855, Crosby-Root songs were published by other publishers, including Six Songs by Wurzel published in 1855 by S. Brainard's Sons of Cleveland, Ohio, after being rejected by Nathan Richardson of Russell & Richardson of Boston.[128] These six Root-Crosby songs were "O How Glad to Get Home";[129] "Honeysuckle Glen";[130][131][132] "The Church in the Wood"; "All Together Now";[133] and "Proud World, Good-by".[134] The most popular of these songs was "Rosalie, the Prairie Flower",[135][136] about the death of a young girl,[137] popularized in the 1850s by the Christy Minstrels,[138] which sold more than 125,000 copies of sheet music that earned nearly $3,000 in royalties for Root,[139] and almost nothing for Crosby,[140] after they failed to sell it originally for $100 to Richardson;[138]

Crosby also wrote the words for popular songs for other composers, including "There is a Bright and Sunny Spot" (1856) for Clare W. Beames.[141]
[edit] Cantatas

Between 1852 and 1854 Crosby wrote the librettos of three cantatas for Root. Their first cantata was The Flower Queen; The Coronation of the Rose, (1852),[142] often described as "the first secular cantata written by an American",[143] an opera "in all but name",[144] described as a "popular operetta",[145] which "illustrated nineteenth-century American romanticism".[146] In her 1906 autobiography Crosby explained the theme of this cantata:

the story of which is as follows: an old man becoming tired of the world, decides to become a hermit; but, as he is about to retire to his lonely hut, he hears a chorus singing, "Who shall be queen of the flowers?" His interest is at once aroused; and on the following day he is asked to act as judge in a contest where each flower urges her claims to be queen of all the others. At length the hermit chooses the rose for her loveliness; and in turn she exhorts him to return to the world and to his duty.[147]

Written as "a work for teenage girls (scored for first and second soprano and alto)",[148] The Flower Queen was performed first on March 11, 1853 by the young ladies of Jacob Abbott's Springer Institute,[149] and almost immediately repeated by Root's students at the Rutgers Female Institute, and was praised by R. Storrs Willis.[150] It was subsequently performed an estimated 1,000 times throughout the United States in the first four years after its publication.[151] The success of The Flower Queen and subsequent cantatas, brought great acclaim and fortune to Root, with little of either for Crosby.[152]

The second Root-Crosby cantata was Daniel, or the Captivity and Restoration, based on the Old Testament story of Daniel, that was composed in 1853 for Root's choir at the Mercer Street Presbyterian Church in Manhattan.[153][154] This cantata comprised 35 songs, with music composed with William Batchelder Bradbury, and words by Union Theological Seminary student Chauncey Marvin Cady and Crosby;[155] Some of its principal choruses were first performed on July 15, 1853 by the students at Root's New-York Normal Institute.[156]

In 1854 Root and Crosby collaborated to compose The Pilgrim Fathers, with Lowell Mason assisting with the music.[citation needed] Described as an "antebellum landmark" in dramatic cantatas,[157] according to Blumhofer it "featured the contemporary evangelical reading of American history".[158]

Crosby wrote the libretto for a cantata entitled, The Excursion,[159] with Baptist music professor Theodore Edson Perkins, one of the founders of New York music publishing house Brown & Perkins,[160] writing the music.[161] In 1886 Crosby and William Howard Doane wrote Santa Claus' Home; or, The Christmas Excursion, a Christmas cantata, published by Biglow & Main.[162]
[edit] Political songs

In addition to poems of welcome to visiting dignitaries, Crosby wrote songs of a political nature, such as about the major battles of the Mexican-American War and the American Civil War.[163] By the 1840 US Presidential election, Crosby was "an ardent Democrat" and wrote verse against the Whig candidate (and ultimate winner), William Henry Harrison.[164] By 1852 Crosby switched her political allegiance from support for the Jacksonian Democrats to the anti-slavery Whigs,[165] writing the poem "Carry Me On" for the Whigs in 1852.[166] After the election of Democrat Franklin Pierce as US President in November 1856, she wrote:

The election's past and I'm pierced at last
The locos have gained the day.[167]

A "strict abolitionist", Crosby supported Abraham Lincoln and the newly-created Republican Party.[166] After the Civil War, Crosby was a devoted supporter of the Grand Army of the Republic and its political aims.[163]
[edit] Patriotic songs
"Dixie for the Union" (1861)
Lyrics: Fanny Crosby
Music: Dan D. Emmett

According to one source, Crosby "was so patriotic that when the Civil War broke out, she often pinned the Union flag to her blouse. When a southern lady found this offensive and snapped, 'Take that dirty rag away from here!' Fanny was incensed and told the woman to 'Repeat that remark at your risk!' The restaurant manager arrived on the scene just in time to prevent the two women from coming to blows".[36]

During the American Civil War, Crosby "vented patriotism in verse", and it "evoked from Crosby an outpouring of songs -- some haunting, some mournful, some militaristic, a few even gory", but "her texts testified to her clear moral sense about the issues that fomented in the war years".[165] Crosby wrote many poems supporting the Union cause, including "Dixie for the Union" (1861),[168] a poem written before the outbreak of hostilities to the tune of Dixie,[169] a tune adopted later by the Confederate States of America as a patriotic anthem.[170] The first of the five stanzas is:
"A Sound Among the Forest Trees" (1864)

On! ye Patriots, to the battle
Hear Fort Moultrie's cannon rattle:
Then away, then away, then away to the fight!
Go, meet those Southern traitors, with iron will,
And should your courage falter, Boys,
Remember Bunker Hill — Hurrah.

Chorus: Hurrah — Hurrah, The Stars and Stripes forever
Hurrah — Hurrah, Our Union shall not sever.[171]

Soon after they met in February 1864,[172] Crosby wrote the words and William B. Bradbury composed the music for a popular patriotic Civil War song "There is a Sound Among the Forest Trees".[173][174][175][176] Crosby's text encourages volunteers to join the Union forces and incorporates references to the past of the United States including the Pilgrim Fathers and the Battle of Bunker Hill.[177]

Also during the American Civil War, Crosby wrote "Song to Jeff Davis", directed at Jefferson Davis, the president of the Confederate States of America, which expressed her belief in the morality of the Union cause: "Our stars and stripes are waving, And Heav'n will speed our cause".[178] Crosby also wrote "Good-By, Old Arm", a tribute to wounded soldiers with music by Philip Philips;[166] "Our Country";[179] and "A Tribute (to the memory of our dead heroes)".[166][180]

As late as September 1908, Crosby wrote patriotic poems for the Daughters of the American Revolution,[181] including "The State We Honor",[182] that extolled the virtues of her adopted state of Connecticut.[183]
[edit] Marriage and family

In the summer of 1843 Crosby met her future husband, Alexander Van Alstyne, Jr. (sometimes Van Alstine or Van Alsteine)[184] Alexander was blind and enrolled at the NYIB, where he was a casual acquaintance of Crosby and sometimes a student in her classes.[108][185] From 1855 Van Alstyne was a teacher at NYIB for two years.[108] During this time Crosby and Van Alstyne, whom his friends called "Van", were engaged to be married, necessitating her resignation from NYIB three days prior to their wedding at Maspeth, New York, on March 5, 1858.[108][186]
[edit] Maspeth, New York (1858–1859)
Fanny Crosby and Alexander Van Alstyne

After their wedding, the Van Alstynes lived in a small home in the small rural village of Maspeth, New York, then with a population of about 200 people.[187][188] At Van's insistence, Crosby continued to use her maiden name as her literary name for her compositions,[189] but she chose to use her married name on all legal documents.[190] However, according to Crosby biographer Edith Blumhofer: "Despite her education, her handwriting was barely legible, and on legal documents she signed her name with an X witnessed by friends".[191]

In 1859 the Van Alstynes had one daughter, Frances, who died in her sleep soon after birth.[192] While some believe the cause was typhoid fever,[193] Darlene Neptune speculates that it was SIDS, and that Crosby's hymn, "Safe in the Arms of Jesus" was inspired by her daughter's death.[194]

After the death of their daughter, Van became increasingly reclusive,[195] and Crosby never spoke publicly about being a mother, only mentioning it in a few interviews toward the end of her life, when she said: "Now I am going to tell you of something that only my closest friends know. I became a mother and knew a mother's love. God gave us a tender babe but the angels came down and took our infant up to God and to His throne".[187]
[edit] Manhattan (1859–1896)
Fanny Crosby (1872)

After the death of their daughter, later in 1859 the Van Alstynes moved frequently, "establishing a pattern that continued for the rest of their lives", and never owned their own home, living in rented accommodation without a lease.[196]

In addition to Crosby's income as a poet and lyricist, Van played the organ at two churches in New York City, and gave private music lessons.[190] Although Crosby and Van could have lived comfortably on their combined income, Crosby "had other priorities and gave away anything that was not necessary to their daily survival".[36] Crosby and Van also organized concerts, with half the proceeds given to aid the poor, in which Crosby gave recitations of her poems and sang and Van Alstyne played various instruments.[197] While Van Alstyne provided the music for some of her poetry,[198] Crosby indicated that "his taste was mostly for the wordless melodies of the classics".[108] The Van Alstynes collaborated on the production of a hymnal featuring only hymns written by them, but it was rejected by Biglow and Main, ostensibly because the directors believed the public would not buy a hymnal featuring only two composers, but probably due to the complexity of the melodies.[199]

In 1874 Crosby was reported to be "living in a destitute condition".[200]
[edit] Separation (1880–1902)

For many years the Van Alstynes had "a most unusual married life",[201] and lived together only intermittently.[202] By 1880 Crosby and her husband had separated,[203] with them living both separately and independently due to a rift in their marriage of uncertain origin.[204] At one point soon after, she moved to a "dismal flat" at 9 Frankfort Street, near one of Manhattan's worst slums in the Lower East Side.[205] Thereafter, she lived at several different addresses in and around Manhattan.[204]

Blumhofer suggests their estrangement was because Van denied Crosby the romantic love she desired due to the effect of the death of their daughter in 1859, and because their housing choices offered them little privacy.[206] Others[who?] suggest the separation was the result of in the increase of Crosby's outside interests,[11] including writing hymns and rescue work.

Van Alstyne rarely accompanied Crosby when she travelled, and she vacationed without him.[207] Despite living separately for more than two decades, Crosby insisted that they "maintained an amiable relationship", kept in contact with one another, and even ministered together on occasions in this period.[207] For example, on June 15, 1895 in Yonkers, New York, Van Alstyne played a piano solo, and Crosby read an ode to Captain John Underhill, the progenitor of the American branch of the Underhill family, at the third annual reunion of the Underhill Society of America.[208] Crosby's only recorded admission of marital unhappiness was in 1903, when she commented on her late husband in Will Carleton's This is My Story: "He had his faults—and so have I mine, but notwithstanding these, we loved each other to the last".[207]
[edit] Brooklyn (1896–1900)

In 1896 Crosby moved from Manhattan to an apartment in a poor section of Brooklyn,[209] living with friends at South Third Street, Brooklyn, near the home of Ira D. Sankey and his wife, Fannie,[204] and near the mansion owned by Phoebe Knapp.[209]
[edit] Career in writing hymns (1864–1915)
"A Hymn of Thanksgiving" sheet music cover - November 26, 1899

Crosby was "the most prolific of all nineteenth-century American sacred song writers".[87] By the end of her career she had written almost 9,000 hymns,[5][36] using scores of noms de plume assigned to her by publishers who wanted to disguise the proliferation of her compositions in their publications.[12][210] It is estimated that books containing her lyrics sold 100 million copies.[211] However, due to the low regard for lyricists in the popular song industry during her lifetime,[212] and what June Hadden Hobbs sees as "the hypocrisy of sacred music publishers" which resulted for Crosby in "a sad and probably representative tale of exploitation of female hymn writers",[212] and the contemporary perception that "Crosby made a very profitable living off writing songs that were sung (and played) by the masses",[213] "like many of the lyricists of the day, Crosby was exploited by copyright conventions that assigned rights not to the lyricist but to the composer of the music... Crosby was paid a flat fee of one or two dollars a hymn".[214] In her 1906 autobiography, Crosby insisted that she wrote her hymns "in a sanctified manner", and never for financial or commercial considerations, and that she had donated her royalties to "worthy causes".[215] Crosby set a goal of winning a million people to Christ through her hymns, and whenever she wrote a hymn she prayed it would bring women and men to Christ, and kept careful records of those reported to have been saved through her hymns.[216]

Referring to Crosby's songs, the Dictionary of American Religious Biography indicated: "by modern standards her work may be considered mawkish or too sentimental. But their simple, homey appeal struck a responsive chord in Victorian culture. Their informal ballad style broke away from the staid, formal approach of earlier periods, touching deep emotions in singers and listeners alike. Instead of dismissing her words as maudlin or saccharine, audiences thrilled to them as the essence of genuine, heartfelt Christianity".[217] Crosby's hymns were popular because they placed "a heightened emphasis on religious experiences, emotions, and testimonies" and reflected "a sentimental, romanticized relationship between the believer and Christ", rather than using the negative descriptions of earlier hymns that emphasised the sinfulness of people.[218]

Ann Douglas argues that Crosby was one of the female authors who "emasculated American religion" and helped shift it from "a rigorous Calvinism" to "an anti-intellectual and sentimental mass culture".[219] Feminist scholars have suggested that "emphases in her hymns both revealed and accelerated the feminizing of American evangelicalism".[220]

Her hymns were published by many notable publishers and publishing companies:

* William B. Bradbury published her hymns in his Golden Censer (1864),[221] a book of Sunday School hymns that sold three million copies.[222]
* The successors to Bradbury's publishing company, Biglow and Main; for several years Crosby was under contract to write three hymns a week for Biglow and Main,[223] and by 1889, it was estimated that Crosby had written over 2500 hymns for Bradbury, and Biglow and Main.[59] In total, the company purchased 5900 poems from her for use in the Sunday School publications, and published nearly 2000 of them.[106]
* Methodist song publisher Philip Phillips, for whom Crosby wrote a cycle of forty poems based on the Pilgrim's Progress,[140] and the lyrics for an estimated 525 hymns.[224]

[edit] Musical and lyrical collaborators

Howard Doane was an industrialist who became Crosby’s principal collaborator in writing gospel music,[225] composing melodies for an estimated 1,500 Crosby's lyrics.[224] Doane and Crosby collaborated through Biglow and Main, and also privately through Doane's Northern Baptist endeavours.[226] Eventually Crosby entrusted to Doane the business aspects of her compositions.[227]

In early 1868 Crosby met millionaire Methodist Phoebe Palmer Knapp,[228] who was married to Joseph Fairchild Knapp, co-founder of the Metropolitan Life Insurance Company.[229] The Knapps published hymnals initially for use in the Sunday School of the St. John's Methodist Episcopal Church in Brooklyn, which was superintended by Joseph F. Knapp for 22 years,[230] while Phoebe Knapp took responsibility for 200 children in the infants' department.[231] They first collaborated on Notes of Joy,[232] the first hymnal edited by Knapp,[233] who also contributed 94 of the 172 tunes, and published by her brother Walter C. Palmer, Jr. in 1869.[234] Of the 21 hymns Crosby contributed to Notes of Joy, including eight as "The Children's Friend",[235] Knapp provided the music for fourteen of them. Their best-known collaboration was "Blessed Assurance", for which Crosby wrote words in the Knapps' music room for a tune written by Knapp,[236] while Crosby was staying at the Knapp Mansion in 1873.[1]

From 1871 to 1908, Crosby worked with Ira Sankey, who helped make her "a household name to Protestants around the world".[237] While Sankey was "the premier promoter" of gospel songs, "Crosby ranked first as their provider".[196] The evangelistic team of Sankey and Dwight L. Moody brought many of Crosby's hymns to the attention of Christians throughout the United States and Britain.[106] Crosby was close friends with Sankey and his wife, Frances, and often stayed with them at their home in Northfield, Massachusetts from 1886 for the annual summer Christian Workers' Conferences,[207] and later in their Brooklyn.[103] After Sankey's eyesight was destroyed by glaucoma in March 1903,[238] their friendship deepened and they often continued to compose hymns together at Sankey's harmonium in his home.[239]
[edit] Crosby's process
"The Blood-Washed Throng" (1906)

Crosby described her hymn-writing process: 'It may seem a little old-fashioned, always to begin one's work with prayer, but I never undertake a hymn without first asking the good Lord to be my inspiration.'[36] Her capacity for work was incredible and often she would compose six or seven hymns a day.[240] Her poems and hymns were composed entirely in her mind and she worked on as many as twelve hymns at once before dictating them to an amenuensus. On one occasion Crosby composed 40 hymns before they were transcribed.[241] Her lyrics would usually be transcribed by Alexander Van Alstyne, or later by her half-sister Carolyn "Carrie" Ryder or her secretary Eva C. Cleaveland, as Crosby herself could write little more than her name.[240] While Crosby had musical training, she did not compose the melody for most of her lyrics.[240] In fact, in 1903 Crosby claimed that "Spring Hymn" was the only hymn she wrote both the words and music.[242] In 1906 Crosby composed both the words and music for "The Blood-Washed Throng", which was published and copyrighted by gospel singer Mary Upham Currier,[243] who was a distant cousin who had been a well-known concert singer.[244]

While teaching at the NYIB, Crosby studied music under George F. Root, until his resignation in November 1850.[245]

In 1921 Edward S. Ninde wrote: "None would claim that she was a poetess in any large sense. Her hymns... have been severely criticised. Dr. Julian, the editor of the Dictionary of Hymnology, says that 'they are, with few exceptions, very weak and poor,' and others insist that they are 'crudely sentimental.' Some hymn books will give them no place whatever".[246] According to Glimpses of Christian History, Crosby's "hymns have sometimes been criticized as 'gushy and mawkishly sentimental' and critics have often attacked both her writing and her theology. Nonetheless, they were meaningful to her contemporaries and hymn writer George C. Stebbins stated, 'There was probably no writer in her day who appealed more to the valid experience of the Christian life or who expressed more sympathetically the deep longings of the human heart than Fanny Crosby.' And many of her hymns have stood the test of time, still resonating with believers today".[36]
[edit] "Rescue the perishing"
Manuscript of Crosby's "The Rescue Band" (1895)

While Crosby will probably always be best known for her hymns, she wanted to be seen primarily as a rescue mission worker. According to Keith Schwanz: "At the end of her life, Fanny’s concept of her vocation was not that of a celebrated gospel songwriter, but that of a city mission worker. In an interview that was published in the March 24, 1908, issue of the New Haven Register, Fanny said that her chief occupation was working in missions.[80] Although, according to Schwanz: "Many of Fanny’s hymns emerged from her involvement in the city missions",[80] including "More Like Jesus" (1867);[247] "Pass Me Not, O Gentle Saviour" (1868);[248] and "Rescue the Perishing" (1869),[249] which became the "theme song of the home missions movement",[250] and was "perhaps the most popular city mission song", with its "wedding of personal piety and compassion for humanity".[251] Crosby celebrated the rescue mission movement in her 1895 hymn, "The Rescue Band".[252][253]

As Crosby had lived for decades in such areas of New York City as Hell's Kitchen, Manhattan, The Bowery, and The Tenderloin, she was aware of the great needs of immigrants and the urban poor, and was passionate to help those around her through urban rescue missions and other compassionate ministry organizations. Crosby indicated "from the time I received my first check for my poems, I made up my mind to open my hand wide to those who needed assistance".[254] Throughout her life, Crosby was described as having "a horror of wealth", never set prices to speak, often refused honoraria, and "what little she did accept she gave away almost as soon as she got it".[255] After her marriage, Crosby "had other priorities and gave away anything that was not necessary to their daily survival".[36] The Van Alstynes also organized concerts, with half the proceeds given to aid the poor.[256] Throughout New York City, Crosby's sympathies for the poor were well-known, but consisted primarily of indirect involvement by giving contributions from the sale of her poems, and by writing and sending poems for special occasions for these missions to the dispossessed, as well as sporadic visits to those missions.[257]
[edit] Rescue missions (1865–1880)
American Female Guardian Society
and Home for the Friendless

Among those Crosby supported was the American Female Guardian Society and Home for the Friendless (founded in 1834) at 29 East 29th Street,[258] for whom she wrote a hymn in 1865 that was sung by some of the Home's children:

O, no, we are not friendless now,
For God hath reared a home.[259]

Howard Mission (1860s)

"More Like Jesus Would I Be", her first hymn written for Doane in June 1867, expressly for the sixth anniversary of the Howard Mission and Home for Little Wanderers,[247][260] a nondenominational mission at New Bowery, Manhattan.[247]

After speaking at a service at the Manhattan prison in spring 1868,[261] Crosby was inspired to write "Pass Me Not, O Gentle Saviour" after comments by some prisoners for the Lord not to pass them by, with Doane setting it to music and publishing it in Songs of Devotion in 1870.[262] "Pass Me Not" became her first hymn to have global appeal, after it was used by Ira Sankey in is crusades with Moody in Britain in 1874.[263] Sankey said, "No hymn was more popular at the meetings in London in 1875 [sic] than this one.[264]

In April 1868 Crosby wrote "Fifty Years Ago" for the semi-centennial of the New-York Port Society, which was founded in 1818 "for the promotion of the Gospel among the seamen in the Port of New-York".[265]

By July 1869 Crosby was attending at least weekly meetings organized by the interdenominational New York City Mission, After a young man was converted through her testimony, Crosby was inspired to write the words for "Rescue the Perishing" based on a title and a tune given to her by William Howard Doane a few days earlier.[266][267] In his 1907 book My Life and the Story of the Gospel Hymns, Ira Sankey recalled the origins of "Rescue the Perishing":

Fanny Crosby returned, one day, from a visit to a mission in one of the worst districts in New York City, where she had heard about the needs of the lost and perishing. Her sympathies were aroused to help the lowly and neglected, and the cry of her heart went forth in this hymn, which has become a battle-cry for the great army of Christian workers throughout the world. It is been used very extensively in temperance work, and has been blessed to thousands of souls.[268]

[edit] Rescue missions (1880–1900)

In 1880, at the age of sixty, Crosby "made a new commitment to Christ to serve the poor",[269] and to devote the rest of her life to home missionary work.[250] Crosby continued to live in a dismal flat at 9 Frankfort Street, near one of the worst slums in Manhattan, until about 1884.[270] From this time Crosby increased her involvement in various missions and homes.[257] During the next three decades, Crosby would dedicate her time as "Aunty Fanny" to work at various city rescue missions, including the McAuley Water Street Mission, the Bowery Mission, the Howard Mission, the Cremore Mission, the Door of Hope, and other skid row missions. Additionally, Crosby spoke at YMCAs, churches, and prisons about the needs of the urban poor.[271] Additionally, Crosby was a passionate supporter of Frances Willard and the Women's Christian Temperance Union and its endeavors to urge either abstinence or moderation in the use of alcohol.[249] For example, before 1879 Crosby wrote the words for the song "The Red Pledge",[272] which advocated total abstinence from imbibing alcohol.[273]
[edit] Water Street Mission (1880)
316 Water Street Mission

From about 1880,[274] Crosby attended and supported the Helping Hand for Men (better known as the Water Street Mission),[274] "America's first rescue mission",[36] in Manhattan, which was founded to minister to alcoholics and the unemployed by a former prostitute, Maria and Jeremiah "Jerry" McAuley, a former alcoholic, thief, and convict who had become a Christian in Sing Sing prison in 1864.[275][276] Crosby often attended the Water Street Mission, "conversing and counseling with those she met".[36]
[edit] Bowery Mission (1881)
Bowery Mission

For two decades From November 1881,[277] Crosby also supported the Bowery Mission in Manhattan.[278] As the Bowery Mission welcomed the ministry of women, Crosby worked actively at the Mission, often attending and speaking in the evening meetings.[249]

Each year until the building was razed in a fire in 1897,[279] Crosby addressed the large crowds attending the anniversary service, where she would also recite one of her poems written for the occasion, many of which were set to music by Victor Benke, the Mission's volunteer organist from 1893 to 1897.[280] Among the songs Crosby and Benke collaborated on were six songs published in 1901: "He Has Promised",[281] "There's a Chorus Ever Ringing",[282] "God Bless Our School Today",[283] "Is There Something I Can Do?",[284] "On Joyful Wings",[285] and "Keep On Watching".[286]
[edit] Cremorne Mission (1882)
Cremorne Mission
104 West 32nd Street, New York City

When Jerry and Maria McAuley started the Cremorne Mission in 1882,[287] in the Cremorne Garden,[288] at 104 West 32nd Street,[289] as a "beachhead in a vast jungle of vice and debauchery known as Tenderloin" (near Sixth Avenue), Crosby also began supporting this new mission. Crosby attended the nightly 8.00 pm services, where gospel songs written by her and Doane were often sung, including "ballads recalling mother's prayers, reciting the evils of intemperance, or envisioning agonizing deathbed scenes intending to arouse long-buried memories and strengthen resolves".[290] After the death of Jerry McAuley in 1884,[291] Crosby was inspired to write a prayer later included in rescue song books:

Lord, behold in Thy compassion
Those who kneel before Thee now;
They are in a sad condition
None can help them, Lord, but Thou.

They are lost, but do not leave them
In their dreary path to roam;
There is pardon, precious pardon
If to Thee by faith they come.[290]

After McAuley's death, Crosby continued to support the Cremorne Mission, now led by Samuel Hopkins Hadley.[288]
[edit] Door of Hope (1890)

Of the several city missions with which Crosby worked, some were operated by proponents of Wesleyan/Holiness doctrine,[80] including the Door of Hope rescue home founded on October 25, 1890,[292][293] in a house belonging to A.B. Simpson,[294] to be "a refuge and a home for girls of the better class who have been tempted from home and right",[295] and to rescue "fallen girls" by socialite Emma Whittemore.[296][297]
[edit] Later years (1900–1915)

Though her hymn writing declined in later years, Crosby was active in speaking engagements and missionary work among America's urban poor almost until she died.[106] She was well known and often met with presidents, generals, and other dignitaries. According to Blumhofer, "The popularity of Fanny Crosby's lyrics as well as her winsome personality catapulted her to fame".[298]

By May 1900 Crosby had been ill with a serious heart condition for a few months,[299] and still showed some effects from a fall,[300] which prompted her half-sisters to travel to Brooklyn to convince her to move from her room in the home of poet Will Carleton[301] in Brooklyn, New York to Bridgeport, Connecticut, to live with Julia "Jule" Athington, her widowed half-sister and Jule's widowed younger sister, Caroline "Carrie" W. Rider.[302][303][304] Soon after Crosby and Rider rented a room together,[305] before both moving to a rented apartment, where they lived until 1906.[305]

In 1904, after moving to Bridgeport, Crosby transferred her church membership from Cornell Memorial Methodist Church in Manhattan to the First Methodist Church of Bridgeport.[305]

On July 18, 1902, Crosby's husband, who was living in Brooklyn, died. Crosby did not attend the funeral because of her poor health.[306] Phoebe Knapp paid for his burial at Mt. Olivet Cemetery.[206]
[edit] Carleton controversy (1904–1905)
Fanny Crosby's Life-Story (1903)

Some of Crosby's wealthy friends, like Phoebe Knapp, Doane,[307] and Sankey,[308] contributed often to her financial needs, although Crosby still tended to give generously to those she saw as less fortunate than herself.[309] Even after Crosby submitted fewer lyrics to them, The Biglow and Main Company, Crosby's long-time publisher, paid her a small stipend of $8 each week in recognition of her contributions to their business over the years.[309][310] However, Phoebe Knapp and others believed Biglow and Main had made enormous profits because of Crosby without compensating her adequately for her contributions, and that she should be living more comfortably in her advanced years.[309]

Another wealthy friend of Crosby was popular American poet, author, and lecturer Will Carleton,[311] with whom Crosby had lived in her last years in Brooklyn, and who had been giving lectures on Crosby's hymns and life, and had published a series of articles on Crosby in his Every Where magazine (which had a peak circulation of 50,000 copies a month) in 1901,[312] for which he paid her $10 an article.[313] In 1902 Carleton wrote a tribute to Crosby that was published in his Songs of Two Centuries.[314]
Publisher's Advertisement in
Fanny Crosby's Life-Story

At Knapp's instigation, Carleton revised those articles and wrote Fanny Crosby's Life-Story, a biography authorized initially by Crosby, which was published by July 1903, and reviewed favorably by The New York Times on July 25.[315] Carleton's book sold for $1 a copy.[316] This was the first full-length biographical account of Crosby's life, although Robert Lowry had written a sixteen-page biographical sketch that was published in 1897 in her last book of poems, Bells of Evening and Other Verses. In the advertisement at the front of the book, the following statement from "the author" was signed with a facsimile of Crosby's signature: "'Fanny Crosby's Life-Story' is published and sold for my benefit, and I hope by its means to be a welcome guest in many homes".[317] Additionally, Carleton wrote:

It is sincerely hoped by the publishers of this book may have as large a sale as possible, in order that the story of its loved author may be an inspiration to many people, and that she may be enabled to have a home of her own, in which to pass the remainder of her days.[212]

According to Ruffin, Carleton's book "went over like a lead balloon with Fanny's publishers", although there was nothing negative written explicitly about Biglow and Main, but also little praise for the firm and its members.[318] Croby is quoted as referring to Biglow and Main: "with whom I have maintained most cordial and even affectionate relations, for many years past".[319] Carleton's book did not use any of Crosby's hymns owned by Biglow and Main. Hubert Main believed: "Will Carleton wanted to ignore the Biglow & Main Company and all its writers as far as possible and set himself up as the one of her friends who was helping her".[310] Biglow and Main believed Carleton and Knapp were guilty of "a brutal attack on Fanny", and were plotting to "take over" Crosby.[310] At the fortieth anniversary reception and dinner held in Manhattan to celebrate Crosby's association with Bradbury and Biglow and Main in February 1904, Phoebe Knapp was not invited as she was persona non grata at Biglow and Main.[320]

Biglow and Main were concerned that the book would diminish sales of Crosby's Bells at Evening and Other Verses, which they had published in 1897, and which contained Lowry's biographical sketch of Crosby.[321] They convinced Crosby to write to both Carleton and Knapp, and to threaten to sue Carleton in April 1904. The latter was in order to obtain information regarding sales of the book, for which she had been promised a royalty of 10 cents per copy, and to seek an injunction preventing further publication. The proposed injunction was on the grounds that she had been misrepresented by Carleton, whom she believed had described her as living alone in poor health and extreme poverty, when in fact she was receiving $25 a week from Biglow and Main, and was living with relatives who cared for her.[300][322][323] Crosby indicated she had no desire to be a homeowner, and that if she was ever living in poverty, it was her choice.[324]

In response to Crosby's letter and threats, Carleton wrote in a letter to The New York Times that he was motivated to write his "labor of love" for Crosby in order to raise money that she might have a home of her own for the first time in her life; that he had interviewed Crosby and transcribed the details of her life; had paid her for her time and materials; had secured her permission to publish the material in his magazine Every Where, and in a book; had paid all the expenses for publishing and printing out of his own pocket; had promoted the book in his own time and at his own expense; and had remitted to her $235.20 for the royalties owing for the previous eight months at the agreed rate, and had sent additional contributions given by admirers at his lectures to her.[325] Sankey, who paid the rent on the Bridgeport house where Crosby lived with her half-sister Carrie,[326] implied in an article in The Christian that "the Carleton business had been of Satanic origin and commented, echoing the wheat and tares passage in scripture, 'An enemy hath done this'".[327]
Charles Cardwell McCabe

In 1904 Knapp contacted Methodist Episcopal Church Bishop Charles Cardwell McCabe and enlisted his assistance in publicising Crosby's poverty and raising funds to ameliorate that situation.[326] After securing Crosby's permission to solicit funds for her benefit, in June 1904 the religious press (including The Christian Advocate), carried McCabe's request for money for Crosby under the heading "Fanny Crosby in Need".[328] McCabe indicated that "her hymns have never been copyrighted in her own name, she has sold them for small sums to the publishers who hold the copyright themselves, and the gifted authoress has but little monetary reward for hymns that have been sung all over the world".[329] By July 1904 newspapers reported that Crosby's publishers had issued a statement denying Crosby was in need of funds, and indicated she never would be "as they have provided abundantly for her during her entire life", and that "Bishop McCabe, who issued an appeal for assistance for Miss Crosby has been grossly deceived by somebody".[330] In response to Bishop McCabe's fundraising on her behalf, Crosby also wrote a letter to him which was published at her instigation, which permitted him to solicit funds from her friends as "a testimonial of their love", but reiterated that she was not living in poverty, nor was she dying or in poor health.[331] After Crosby and her representatives contacted him, a week later, McCabe wrote to The Christian Advocate explaining his rationale for raising funds for Crosby, but that he was now withdrawing the appeal at her request.[332]

In July 1904, the matter was still not settled,[300] however it came to an end before Fanny Crosby Day in March 1905,[310] after Carleton's wife, Adora Niles Goodell Carleton, died suddenly.[333]

In 1905 Carleton issued a new edition of Fannie Crosby, Her Life Work, which was both expanded and "newly illustrated", and despite "the greater expense of production, the price remains One Dollar a copy", with Crosby to "receive the same liberal royalty", as the book was "SOLD FOR THE BLIND AUTHOR'S BENEFIT".[334] In December 1905 Crosby issued a card protesting the continued sale of Carleton's book, again denying she was "in distress", as she was in "comfortable circumstances and very active", giving lectures at leat once a week.[335] Crosby indicated she had received less than $325 from the sale of the book, that her "requests had been disregarded", but that "when these facts are fully known to all, the publishers can sell the book as they desire; only I have no wish to increase its sale for my own benefit, which, of course, is very small".[327]

Despite Crosby's efforts, Carleton continued to advertise the book for sale until at least 1911.[336] In 1911 Carleton serialised and updated Crosby's life story in Every Where.[337] The 1906 publication of Crosby's own autobiography, Memories of Eighty Years, which, in contrast to Carleton's book focused on Crosby's hymn-writing years, was sold by subscription and door-to-door, and promoted in lectures by Doane, raised $1,000 for Crosby.[338]

For a period Crosby and Knapp were estranged because of the Carleton book,[323] but by early 1905 they had reconciled.[339]
[edit] Fanny Crosby Day (1905)

On Sunday, March 26, 1905, Fanny Crosby Day was celebrated in churches of many denominations around the world, with special worship services in honour of her 85th birthday, two days earlier.[340] On that day Crosby attended the First Baptist Church in Bridgeport where Carrie Rider was a member, and spoke in the evening service, and was given $85.[341]

Because of Carrie Rider's cancer, in summer 1906 Crosby and Rider moved to 226 Wells Street, Bridgeport, Connecticut.[342] Carrie died of intestinal cancer in July 1907.

On July 10, 1908, Phoebe Knapp died.[103] Weeks later, Ira Sankey died having just sang "Saved by Grace", one of Crosby's most popular compositions.[343]

On May 2, 1911, Crosby spoke to 5,000 people at the opening meeting of the Evangelistic Committee's seventh annual campaign held in Carnegie Hall, after the crowd sang her songs for thirty minutes.[344] On her 94th birthday in March 1914, Alice Rector and the King's Daughters of the First Methodist Church of Bridgeport, Connecticut organized a Violet Day to honor Crosby,[345] which was publicised nationally by Hugh Main.[346]
[edit] Death and legacy

After a six-month illness, Crosby died of arterio sclerosis and a cerebral hemorrhage on February 12, 1915 at Bridgeport.[92] She was buried at the Mountain Grove Cemetery in Bridgeport,[277] near to her mother and other members of her family.[347] At Crosby's request, her family erected a very small tombstone, which carried the words: "Aunt Fanny: She hath done what she could; Fanny J. Crosby".[348]

In March 1925, about 3,000 churches throughout the United States observed Fanny Crosby Day to commemorate the 105th anniversary of her birth.[349]
[edit] Fanny Crosby Memorial Home for the Aged (1925–1996)

Crosby left money in her will for "the sheltering of senior males who had no other place to live, with these men to pay a nominal fee to the home for their living expenses".[350] In 1923 the King's Daughters of the First Methodist Church of Bridgeport, Connecticut honored Crosby's request to memorialize her by beginning to raise the additional funds needed to establish the Fanny Crosby Memorial Home for the Aged.[351] The nondenominational home was established in the former Hunter house at 1008 Fairfield Avenue, Bridgeport, Connecticut,[352] and opened on November 1, 1925, after a national drive by the Federation of Churches to raise $100,000 to operate it.[353] It operated until 1996 when it was given to the Bridgeport Rescue Mission.[354]

On Monday October 8, 1934, the Enoch Crosby chapter of the Daughters of the American Revolution dedicated an historic roadside marker commemorating the birthplace of Crosby on the western side of Route 22, in Duanesburg, New York.[355]

Despite her specific instructions not to erect a large marble monument,[354] on May 1, 1955,[356] a large memorial stone that "dwarfed the original gravestone" was dedicated by Crosby's "friends to whom her life was an inspiration".[357] It contained the first stanza of "Blessed Assurance".[358]
[edit] Other honors

Crosby was inducted into the Gospel Music Hall of Fame in 1975.[7]

During 2010 the songwriter George Hamilton IV undertook a tour of Methodist chapels celebrating Fanny's outstanding contribution to gospel music. His presentation included stories of her productive and charitable life, some of her hymns and a few of his own uplifting songs.

Crosby is honoured with a feast day on the liturgical calendar of the Episcopal Church in the United States of America on February 11.[10]
[edit] Selected works
Main article: List of works of Fanny Crosby
[edit] See also

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[edit] Notes

References

1. ^ a b Morgan (2003), p. 183.
2. ^ a b c Wilhoff (2005), p. 92.
3. ^ Susan E. Warrick, "Crosby, Fanny", in Historical Dictionary of Methodism, eds. Charles Yrigoyen, Susan Eltscher Warrick. 2nd ed. (Scarecrow Press, 2005):87.
4. ^ One source indicates at least 8,440. See Armin Haeussler, The Story of Our Hymns: The Handbook to the Hymnal of the Evangelical and Reformed Church, 3rd. ed. (General Synod of the Evangelical and Reformed Church by Eden Pub. House, 1954):613.
5. ^ a b Osbeck, Amazing Grace, 206.
6. ^ Don Hawkinson, Character for Life: An American Heritage: Profiles of Great Men and Women of Faith who Shaped Western Civilization, (New Leaf Publishing Group, 2005):35
7. ^ a b "Frances Jane Crosby (Fanny Crosby) 1820–1915", http://hymntime.com/tch/bio/c/r/o/crosby_fj.htm
8. ^ The Hymn 35 (Hymn Society of America, 1984):222.
9. ^ "Fanny Crosby", (LANDMARKS PRESERVATION SOCIETY of Southeast, Inc.), (February 11, 2010), http://landmarksse.org/fannycrosby.html
10. ^ a b Holy Women, Holy Men: Celebrating the Saints (Church Publishing, Inc., 2010):216–217.
11. ^ a b Anne Commire and Deborah Klezmer, Women in World History: A Biographical Encyclopedia, (Yorkin Publications, 2000):220.
12. ^ a b Hall (1914), p. 41.
13. ^ For a list of 98 of her pseudonyms, see "Frances Jane Crosby (Fanny Crosby) 1820–1915", http://hymntime.com/tch/bio/c/r/o/crosby_fj.htm
14. ^ One source indicates she used approximately 250 pseudonyms. See Darlene Neptune, Fanny Crosby Still Lives (Pelican Publishing, 2002):91.
15. ^ Ruffin (1995), p. 50.
16. ^ a b Blumhofer (2005), pp. 1–13.
17. ^ Blumhofer (2005), p. 14.
18. ^ Ruffin (1995), p. 20.
19. ^ a b Blumhofer, Edith L. (2006). "Fanny Crosby, William Doane, and the Making of Gospel Hymns in the Late Nineteenth Century"". In Noll, Mark A.; Blumhofer, Edith L.. Sing Them Over Again to Me: Hymns and Hymnbooks in America. University of Alabama Press.
20. ^ New England Historic Genealogical Society, The New England Historical & Genealogical Register and Antiquarian Journal, Vol. 14 (S.G. Drake, 1860):310–311.
21. ^ Eleanor Francis (Davis) Crosby, Simon Crosby the Emigrant: His English Ancestry, and Some of his American Descendants (Press of G. H. Ellis co., 1914):45, 98.
22. ^ Warren Dunham Foster, Heroines of Modern Religion (Ayer Publishing, 1913):117.
23. ^ Blumhofer (2005), p. 11.
24. ^ Ruffin (1995), p. 238.
25. ^ Daughters of the American Revolution Continental Congress, Proceedings of the Continental Congress of the National Society of the Daughters of the American Revolution, Vol. 24 (The Congress, 1915):446.
26. ^ Ralph E. Luker, The Social Gospel in Black and White: American Racial Reform, 1885scher 1912 (UNC Press Books, 1998):242.
27. ^ Blumhofer (2005), pp. ix, 3, 11.
28. ^ Charles, Eleanor (August 30, 1992). "Westchester Guide: Fanny Crosby's Day". New York Times. http://www.nytimes.com/1992/08/30/nyregion/westchester-guide-609692.html. Retrieved May 2, 2010.
29. ^ Blumhofer (2005), p. 15.
30. ^ "Fanny Crosby: The Early Years", Leben: A Journal of Reformation Life 4:3 (July–September 2008) http://www.leben.us/index.php/compo...me-4-issue-3/262-fanny-crosby-the-early-years
31. ^ Edith L. Blumhofer, Her Heart Can See: The Hymns and Life of Fanny Crosby (Wm. B. Eerdmans, 2005):14,27.
32. ^ Blumhofer (2005), p . 13.
33. ^ Neptune, Darlene (2001). Fanny Crosby Still Lives. Pelican Publishing. ISBN 978-1-931600-00-2. http://books.google.co.uk/books?id=EUzk2CVl_kgC.
34. ^ Blumhofer, Edith L. (2005). Her Heart Can See: The Hymns and Life of Fanny Crosby. Grand Rapids, MI: Wm. B. Eerdmans. pp. 19-20. ISBN 978-0-8028-4253-4. http://books.google.com/books?id=9LWkw81bRXwC.
35. ^ Carleton, Will (1903). Fanny Crosby's Life Story. New York, NY: Every Where Publishing Company. http://www.archive.org/details/cu31924022206894.
36. ^ a b c d e f g h i "Fanny Crosby; America's Hymn Queen", Glimpses of Christian History 198, http://www.christianhistorytimeline.com/GLIMPSEF/Glimpses2/glimpses198.shtml
37. ^ Blumhofer (2005), pp. 14, 27.
38. ^ The Sunday-School World, 40:8
39. ^ a b c Annie Isabel Willis, "A Blind Hymn Writer", Daily True American (August 1, 1889):2.
40. ^ Neptune (2001), p. 242.
41. ^ Crosby (1906), p. 6.
42. ^ Blumhofer (2005), p. 16.
43. ^ Fanny Crosby; Queen of American Hymn Writers, Severance, Diane; Glimpses of Christian History 30
44. ^ Crosby (1906), p. 8.
45. ^ Blumhofer (2005), p. 25.
46. ^ Blumhofer (2005), p. 30.
47. ^ Blumhofer (2005), p. 71.
48. ^ Neptune (2001), p. 8.
49. ^ Blumhofer (2005), pp. 118–121.
50. ^ Hall (1914), p. 38.
51. ^ "FANNY CROSBY IS DEAD AT HER HOME: Noted Hymn Writer, Blind Since Youth, Lives To Age of Ninety-Five", The Lincoln Daily Star (Lincoln, NE) (February 12, 1915), http://yesteryearsnews.wordpress.com/2009/06/19/fanny-crosby-blind-hymn-writer/
52. ^ For words, see Fanny Crosby, "An Address" (January 24, 1844), The Blind Girl and Other Poems (New York, NY: Wiley & Putnam, 1844):149–151.
53. ^ Spann & Williams (2008), p. 43.
54. ^ For the words, see Fanny Crosby, "An Address" (January 24, 1844), The Blind Girl and Other Poems (New York, NY: Wiley & Putnam, 1844):152–154.
55. ^ a b Spann & Williams (2008), p. 74.
56. ^ Crosby (1906), p. 19.
57. ^ a b "Congressional", The Hartford Times (Hartford, CT) (May 9, 1846) p. 2.
58. ^ Frances Jane Crosby, Monterrey and Other Poems, rev. ed. (New York: R. Craighead, 1856):60–61.
59. ^ a b c Annie Isabel Willis, "A Blind Hymnwriter", Daily True American (August 1, 1889):2.
60. ^ Fanny Crosby, New York Institution for the Blind, An Address to the Legislature of New-York: On the Occasion of their Visit as Guests of the Common Council of the City, to the New-York Institution for the Blind (Lambert & Lane, Stationers, 69 Wall St., NY, 1851).
61. ^ Fanny Crosby, "Cleveland as a Teacher in the Institution for the Blind", McClure's Magazine (March 1909):581–583.
62. ^ a b c d e Spann & Williams (2008), p. 152.
63. ^ George Frederick Parker, Recollections of Grover Cleveland, 2nd ed. (The Century Co., 1911):22–25.
64. ^ "$18,000 FUND TO BUY CLEVELAND'S HOME; His Birthplace at Caldwell, NJ, Will Be Dedicated as a National Memorial", The New York Times (February 22, 1913), http://query.nytimes.com/mem/archive-free/pdf?res=FA0717F7355E13738DDDAB0A94DA405B838DF1D3
65. ^ Blumhofer (2005), pp. 54, 18.
66. ^ Blumhofer (2005), p. 54.
67. ^ a b Blumhofer (2005), p. 107.
68. ^ Benjamin Q. Force, History of the Charter Church of New York Methodism, Eighteenth Street, 1835–1885: With Some Introductory Chapters on the Beginning and Progress of Early Methodism in New York (Phillips & Hunt, 1885).
69. ^ Blumhofer (2005), p. 279.
70. ^ Blumhofer (2005), pp. 78–79.
71. ^ Ruffin (1995), p. 67.
72. ^ a b Blumhofer (2005), p. 108.
73. ^ Crosby (1906), pp. 200–201.
74. ^ Ruffin (1995), pp. 68–69.
75. ^ Blumhofer (Hymnody, 2006)
76. ^ a b c d Blumhofer (2005), p. 115.
77. ^ For example, see Hall (1914), p. 34.
78. ^ Blumhofer (2005), p. 350.
79. ^ Dunlap (2004), pp. 32–33.
80. ^ a b c d e f g Keith Schwanz, Satisfied: Women Hymn Writers of the 19th Century Wesleyan/Holiness Movement (Grantham, PA: Wesleyan/Holiness Clergy, 1998), http://www.whwomenclergy.org/booklets/satisfied.php
81. ^ "Phoebe Palmer: Mother of the Holiness Movement", Christian History Magazine (2004), http://www.christianbook.com/phoebe...&netp_id=759975&event=ESRCN&view=details#curr
82. ^ Charles Edward White, "Phoebe Palmer and the Development of Pentecostal Pneumatology", Wesleyan Theological Journal (Spring-Fall 1988): 198, http://wesley.nnu.edu/fileadmin/imported_site/wesleyjournal/1988-wtj-23.pdf
83. ^ a b Wayne Bell, Ocean Grove: Images of America (Arcadia, 2000):30.
84. ^ "A Unique Hymn Writer", The New York Times (August 22, 1897), http://query.nytimes.com/mem/archive-free/pdf?res=F60A13FF3E5913738DDDAB0A94D0405B8785F0D3
85. ^ Troy Messenger, Holy Leisure: Recreation and Religion in God's Square Mile (Temple University Press, 2000):114.
86. ^ Women's Heritage Trail
87. ^ a b Ian C. Bradley, Abide with Me: The World of Victorian Hymns (GIA Publications, 1997):172.
88. ^ a b Blumhofer (2005), p. 129.
89. ^ Stanza 2, "I Am Thine, O Lord", http://www.hymntime.com/tch/htm/i/a/t/iatolord.htm
90. ^ Crosby (1906), pp. 31–32.
91. ^ Ruffin (1995), p. 41.
92. ^ a b Clifford E. Rhinehart, "Crosby, Fanny", in Notable American Women: A Biographical Dictionary, eds. Edward T. James, Janet Wilson James, and Paul S. Boyer (Harvard University Press, 1974):411.
93. ^ Smucker (1981), p. 176.
94. ^ Crosby (1906), p. 17.
95. ^ Carleton (1903), pp. 77–78.
96. ^ a b Carleton (1903), p. 78.
97. ^ Frances Jane Crosby, "An Appeal for Erin in her Distress", in Monterrey and Other Poems, rev. ed. (New York: R. Craighead, 1856):61–62.
98. ^ Sawyer (1853), pp. 31–37.
99. ^ Frances J. Crosby, A Wreath of Columbia's Flowers (New York, NY: H. Dayton, 1858)
100. ^ a b Crawford (2000), p. 157.
101. ^ a b Neptune (2001), p. 108.
102. ^ a b Root (1891), p. 83.
103. ^ a b c d e Carder (2008), p. 38.
104. ^ Ruffin (1995), p. 75.
105. ^ Blumhofer (2005), p. 154.
106. ^ a b c d Fanny Crosby; Queen of American Hymn Writers, Severance, Diane; Glimpses of Christian History 30
107. ^ Smucker (1981), p. 201.
108. ^ a b c d e f Karen Linn, That Half-Barbaric Twang: The Banjo in American Popular Culture (University of Illinois Press, 1994):55.
109. ^ Carder (2008), p. 44.
110. ^ Carder (2008), pp. 44–45.
111. ^ George Frederick Root, New Song: Fare Thee Well, Kitty Dear: Composed Expressly for Wood's Minstrels (New York, NY: J. Andrews, 1852).
112. ^ a b Carder (2008), p. 49.
113. ^ Hall (1914), p. 37.
114. ^ a b David Ewen, American Songwriters: An H.W. Wilson Biographical Dictionary (H.W. Wilson, 1987):339.
115. ^ "Wm. Hall & Son's Column", New-York Musical Review: A Journal of Sacred and Secular Music 5:2 (January 19, 1854):31.
116. ^ "New Music Reviews", New-York Musical Review: A Journal of Sacred and Secular Music 5:25 (December 7, 1854):425.
117. ^ "Dr. George F. Root Dead", The New York Times (August 8, 1895)
118. ^ Crawford (2000), p. 162.
119. ^ "Obituary, Not Eulogistic, New-York Musical Review: A Journal of Sacred and Secular Music 5:25 (December 7, 1854):418.
120. ^ "The Greenwood Bell", (New York, NY: William Hall & Son, 1853), Music for the Nation: American Sheet Music
121. ^ "The Greenwood Bell" (1853) Poetry by Miss Frances Jane Crosby, 1820–1915 of the New York Institution for the Blind; Music by George Frederick Root, 1820–1895 from the Editor of the Publishers. To J.C. Woodman Esq. (New York: William Hall & Son, 1853), http://www.pdmusic.org/root-gf/gfr53tgb.txt
122. ^ Crosby (1906), p. 112.
123. ^ Sarah M. Maverick, "A Reminiscence of Fanny Crosby", The Christian Work and the Evangelist 73 (1902):63.
124. ^ "They've Sold Me Down the River. The Negro Father's Lament. Song and Chorus", [1]
125. ^ Carder (2008), n.57, p. 215.
126. ^ Julius Mattfeld, Variety Music Cavalcade, 1620–1969, 3rd ed. (Englewood Cliffs, NJ.: Prentice-Hall, 1971), http://memory.loc.gov/ammem/sm2html/sm2great4.html.
127. ^ Carder (2008), p. 58.
128. ^ Carder (2008), pp. 62–65; 196; n.75, 215.
129. ^ "Glad to Get Home" (1855), Words and Music attributed to Wurzel (G. F. R.) [pseud. for George Frederick Root, 1820–1895] from Six Songs by Wurzel (Cleveland, OH: S. Brainard’s Sons) [Source: 1883-24139@LoC], http://www.pdmusic.org/root-gf/gfr55gtgh.txt
130. ^ "Six Songs by Wurzel. No. 2. The Honeysuckle Glen"
131. ^ "The Honeysuckle Glen" (No. 2 from Six Songs by Wurzel), The Music of George Frederick Root (1820-1895)
132. ^ For lyrics, see Crosby & Lowry (1899), pp. 134–135.
133. ^ "Six Songs by Wurzel. No. 5. All Together Again"
134. ^ "Proud World Good Bye! I'm Going Home" (No. 6 from Six Songs by Wurzel (Cleveland, OH: S. Brainard’s Sons), http://www.pdmusic.org/root-gf.html
135. ^ "Seven Popular Songs by Wurzel (Geo. F. Root). No. 3. Rosalie the Prairie Flower", [2]
136. ^ For lyrics, see "Rosalie the Prairie Flower" (1855) by George Frederick Root, http://www.pdmusic.org/root-gf/gfr55f.txt; or Crosby & Lowry (1899), pp. 132–133.
137. ^ Carder (208), n.75, p. 215.
138. ^ a b "Rosalie, The Prairie Flower", in Best Loved Songs of The American People, ed. Denes Agay (Garden City, NY: Doubleday & Company, 1975), http://www.contemplator.com/america/rosalie.html
139. ^ Carder (2008), n.82, p. 215.
140. ^ a b Ellen Koskoff, Women and Music in Cross-Cultural Perspective (University of Illinois Press, 1989):184.
141. ^ "The Popular Musical Compositions of Clare W. Beames", New York Musical Review and Gazette 7:3 (February 9, 1856):63.
142. ^ Carder (2008), p. 35).
143. ^ For example, see Richard F. Selcer, ed., Civil War America, 1850 to 1875, rev. ed. (Infobase Publishing, 2006):352. However, see Jacklin Bolton Stopp, "James C. Johnson and the American Secular Cantata", American Music 28:2 (Summer 2010):228–250, which credits James C. Johnson, who wrote "four innovative and successful cantatas" prior to those of Root and Crosby. See Project MUSE - American Music - James C. Johnson and the American Secular Cantata
144. ^ "Wm. Hall & Son's Column", New-York Musical Review: A Journal of Sacred and Secular Music 5:9 (April 27, 1854):144.
145. ^ "Mason Brothers' Column", New-York Musical Review: A Journal of Sacred and Secular Music 5:10 (May 11, 1854):159.
146. ^ Carder (2008), p. 36.
147. ^ Crosby (1906), p. 28.
148. ^ Jacklin Bolton Stopp, "James C. Johnson and the American Secular Cantata", American Music 28:2 (Summer 2010):228.
149. ^ Deane L. Root, American Popular Stage Music, 1860–1880 (UMI Research Press, 1977):13.
150. ^ Vera Brodsky Lawrence and George Templeton Strong, Strong on Music: Reverberations, 1850–1856 (University of Chicago Press, 1995):433.
151. ^ Blumhofer (2005), pp. 149–150.
152. ^ Blumhofer (2005), p. 150.
153. ^ Carder (2008), p. 53.
154. ^ Jonathan Greenleaf, A History of the Churches, of All Denominations, in the City of New York, from the First Settlement to the Year 1846 (E. French, 1846):194.
155. ^ For lyrics, see "DANIEL: or the Captivity and Restoration. A Sacred Cantata in Three Parts", Words selected and prepared by C[hauncy]. M[arvin]. Cady, Esq., [1824–1889], assisted by Miss F[rances]. J[ane]. Crosby. [Mrs. Van Alstyne] [1820–1915]. Music composed by Geo[rge]. F[rederick]. Root [1820–1895] and W[illiam]. B[atchelder]. Bradbury [1816–1868], http://www.pdmusic.org/root-gf/gfr53-c02.txt
156. ^ Vera Brodsky Lawrence and George Templeton Strong, Strong on Music: Reverberations, 1850–1856 (University of Chicago Press, 1995):432.
157. ^ Richard F. Selcer, ed., Civil War America, 1850 to 1875, rev. ed. (Infobase Publishing, 2006):352.
158. ^ Blumhofer (2005), p. 149.
159. ^ Probably found in Theodore E. Perkins, ed., The Mount Zion Collection of Sacred and Secular Music (New York, NY: A.S. Barnes & Co., 1869). See "Musical", American Literary Gazette and Publishers' Circular 13-14 (September 15, 1869):302.
160. ^ David W. Music and Paul Akers Richardson, "I Will Sing the Wondrous Story": A History of Baptist Hymnody in North America (Mercer University Press, 2008):325.
161. ^ Hall (1914), p. 69
162. ^ Fanny Crosby and William Howard Doane, Santa Claus' Home; or, The Christmas Excursion: A Christmas Cantata for the Sunday School and Choir (Biglow & Main, 1886).
163. ^ a b Blumhofer (Hymnody, 2006), p. 229.
164. ^ Ruffin (1995), p. 43.
165. ^ a b Blumhofer (2005), p. 94.
166. ^ a b c d Ralph Hartsock, "Crosby, Frances Jane "Fanny" (1820–1915)", in Women in the American Civil War, Vol. 2, ed. Lisa Tendrich Frank (ABC-CLIO, 2008):193.
167. ^ Spann & Williams (2008), p. 95.
168. ^ Coleman Hutchison, "Whistling 'Dixie' for the Union (Nation, Anthem, Revision)", American Literary History 19:3 (2007):603–628.
169. ^ Irwin Silber and Jerry Silverman, Songs of the Civil War (Courier Dover Publications, 1995):52.
170. ^ Fanny Crosby, "Dixie for the Union", New York Institute for Special Education Museum and Archive Walkthrough (Version 4.1):24, http://www.archive.org/stream/NewYo...rough/Museumwallkthrough4.1#page/n23/mode/2up
171. ^ For the lyrics, see "Dixie For the Union", http://www.npr.org/programs/morning/features/patc/dixie/lyrics.html#union
172. ^ Ruffin (1995), p. 90.
173. ^ For words, see "There's A Sound Among the Forest Trees" (1864) A New Rallying Song and Chorus. Words by Miss Fanny Jane Crosby [aka Mrs. Francis Van Alstyne, 1820–1915]; Music by William Bachelder Bradbury,1816–1868, http://www.pdmusic.org/civilwar2/64tasatft.txt
174. ^ "A Sound Among the Forest Trees. A New Rallying Song and Chorus", (1864), https://jscholarship.library.jhu.edu/handle/1774.2/20462. "Miss Fanny Crosby (lyricist); Wm. B. Bradbury (composer)".
175. ^ Neptune (2001), p. 66.
176. ^ "New Music", The Round Table (June 18, 1864):13.
177. ^ Georgia B. Barnhill and Andrew W. Mellon, "Poignant Songs and Poems Took the Civil War to the Home Front", Ephemera News Ephemera Society of America, http://www.newsbank.com/readex/index.cfm?content=276
178. ^ Blumhofer (2005), p. 95.
179. ^ For words, see Darlene Neptune, Fanny Crosby Still Lives (Pelican Publishing, 2002):67–68.
180. ^ For words, see Darlene Neptune, Fanny Crosby Still Lives (Pelican Publishing, 2002):68–69.
181. ^ Blumhofer (2005), pp. 320–321.
182. ^ For words, see Daughters of the American Revolution Magazine 35 (National Society of the Daughters of the American Revolution, 1909):51.
183. ^ Daughters of the American Revolution Magazine 35 (National Society of the Daughters of the American Revolution, 1909):51, 704, 1080.
184. ^ Ruffin (1995), p. 80.
185. ^ Blumhofer (2005), p. 69.
186. ^ Blumhofer (2005), p. 90.
187. ^ a b Blumhofer (2005), p. 93.
188. ^ Crosby (1903), p. 94.
189. ^ Crosby (1903), pp. 92–93.
190. ^ a b Neptune (2001), p. 78.
191. ^ Blumhofer (2005), p. 200.
192. ^ Neptune (2001), p. 86.
193. ^ For example, see Eleanor Charles, "Fanny Crosby's Day", The New York Times (August 30, 1992), http://www.nytimes.com/1992/08/30/nyregion/westchester-guide-609692.html
194. ^ Neptune (2001), pp. 86–87.
195. ^ Neptune (2001), pp. 79, 87.
196. ^ a b Blumhofer (2005), p. 98.
197. ^ Neptune (2001), pp. 76, 78.
198. ^ For example, see three songs in Knapp (1869) and "Stay Thee, Weary Child", in W. H. Doane and Robert Lowry, ed., Pure Gold (New York, NY: Biglow and Main, 1871):44, Music for the Nation: American Sheet Music, 1870–1885
199. ^ Ruffin (1995), pp. 107, 110.
200. ^ J.W. Neighbor, ed., Neighbor's Home Mail: The Ex-soldiers' Reunion and National Camp-fire, Issue 2 (s.n., 1874):62.
201. ^ Blumhofer (2005), p. 313.
202. ^ Blumhofer (2005), p. 204.
203. ^ Lynn Japinga, "Crosby, Frances ("Fanny") Jane", in The Westminster Handbook to Women in American Religious History, eds. Susan Hill Lindley and Eleanor J. Stebner (Westminster John Knox Press, 2008):51.
204. ^ a b c Blumhofer (2005), p. 310.
205. ^ Ruffin (1995), p. 132.
206. ^ a b Blumhofer (2005), pp. 313–314.
207. ^ a b c d Blumhofer (2005), p. 314.
208. ^ "A FEW OF THE 7,000 UNDERHILLS; They Meet for Their Third Annual Reunion and Honor the Memory of Captain John", The New York Times (June 16, 1895), http://query.nytimes.com/mem/archive-free/pdf?res=F00814FC3B5911738DDDAF0994DE405B8585F0D3
209. ^ a b Ray Beeson and Ranelda Mack Hunsicker, The Hidden Price of Greatness (Tyndale House Publishers, 1991):242.
210. ^ One source asserts that Crosby used 216 different pen names. See Ian C. Bradley, Abide with Me: The World of Victorian Hymns (GIA Publications, 1997):172.
211. ^ Marie A. Asner, "Fanny Crosby" Music Poet", The American Organist 22:7–12 (American Guild of Organists, 1988):19.
212. ^ a b c Hobbs (1997), p. 146.
213. ^ Richard F. Selcer, ed., Civil War America, 1850 to 1875, rev. ed. (Infobase Publishing, 2006):xix.
214. ^ David Ware Stowe, How Sweet the Sound: Music in the Spiritual Lives of Americans (Harvard University Press, 2004):103.
215. ^ Candy Gunther Brown, The Word in the World: Evangelical Writing, Publishing, and Reading in America, 1789–1880 (UNC Press Books, 2004):197–198.
216. ^ Robert J. Morgan, 100 Bible Verses Everyone Should Know by Heart (B&H Publishing Group, 2010):38.
217. ^ Henry Warner Bowden, "Crosby, Frances Jane", in Dictionary of American Religious Biography, 2nd ed. (Greenwood Publishing Group, 1993):132.
218. ^ Edith Blumhofer, in Debra Lee Sonners Stewart, "Music in the Ministry of Evangelist Aimee Semple McPherson", a Master of Arts thesis presented to the California State University, Fullerton, CA (ProQuest, 2006):149, 262.
219. ^ Ann Douglas, The Feminization of American Culture, in Blumhofer (2005), p. xiv.
220. ^ Blumhofer (2005), p. xiv.
221. ^ William Batchelder Bradbury, The Golden Censer: A Musical Offering to the Sabbath Schools, of Children's Hosannas to the Son of David (William B. Bradbury, 1864).
222. ^ W.K. McNeil, "Bradbury, William Batchelder", in Encyclopedia of American Gospel Music, ed. W. K. McNeil (Routledge, 2005):48.
223. ^ Neptune (2001), 91.
224. ^ a b Crosby (1903), p. 93.
225. ^ "More Love To Thee by Elizabeth Prentiss (Hymn Story)", (Women of Christianity: February 18, 2011) More Love To Thee by Elizabeth Prentiss (Hymn Story) | Women of Christianity
226. ^ Blumhofer (2005), p. 196.
227. ^ Blumhofer (2005), p. 308.
228. ^ Crosby (1906), p. 180.
229. ^ Metropolitan Life Insurance Company, Joseph Fairchild Knapp, Second President (Metropolitan Life Insurance Company),
230. ^ Blumhofer (2005), p. 226.
231. ^ "Women Hymn Writers", in Encyclopedia of Women and Religion in North America, Vol. 1 (Indiana University Press, 2006):983.
232. ^ Ruffin (1995), p. 96.
233. ^ Ellen Koskoff, 182.
234. ^ Knapp (1869)
235. ^ Knapp (1869), pp. 8, 29, 34, 35, 54, 69, 93, 101.
236. ^ Blumhofer (2005), p. 229.
237. ^ Blumhofer (2005), p. 233.
238. ^ "IRA D. SANKEY IS BLIND. Slight Hope of Sight for the Singing Evangelist", The New York Times (March 20, 1903), Front Page 6 -- No Title - IRA D. SANKEY IS BLIND. Slight Hope of Sight for the Singing Evangelist. - View Article - NYTimes.com
239. ^ Blumhofer (2005), pp. 333–334.
240. ^ a b c "Biography", Papers of Fanny Crosby (Collection 35), (Wheaton, IL: Billy Graham Center Archives), http://www.wheaton.edu/bgc/archives/GUIDES/035.htm
241. ^ "Next Sunday Will be 'Fanny Crosby' Day", The Pittsburgh Press (March 19, 1905):40.
242. ^ Carleton (1903), p. 137
243. ^ Crosby (1906), p. 198.
244. ^ Ruffin (1976), p. 189.
245. ^ Carder (2008), p. 32.
246. ^ Edward S. Ninde, The Story of the American Hymn (New York, NY: Abingdon Press, 1921), http://www.wholesomewords.org/biography/bcrosby4.html
247. ^ a b c Blumhofer (2005), p. 217.
248. ^ Blumhofer (2005), p. 245.
249. ^ a b c Blumhofer (2005), p. 286.
250. ^ a b Hobbs (1997), p. 100.
251. ^ Rodney L. Reed, "Worship, Relevance, and the Preferential Option for the Poor in the Holiness Movement", Wesleyan Theological Journal 32:2 (Fall 1997):98, http://wesley.nnu.edu/fileadmin/imported_site/wesleyjournal/1997-wtj-32-2.pdf
252. ^ Robert Shuster, "'Lord, When Did We See You A Stranger': Scenes of City Rescue Work from the BGC Archives", Talk at the Barrows Auditorium in the Billy Graham Center, Wheaton, IUllinois (May 8, 1999), http://www.wheaton.edu/bgc/archives/treasure/tr99/rescuetalka.htm
253. ^ For lyrics on original manuscript, see Fanny Crosby, "The Rescue Band" (December 27, 1895), http://www.wheaton.edu/bgc/archives/treasure/tr99/035.jpg
254. ^ Burger (1997), p. 89.
255. ^ Ruffin (1995), p. 182.
256. ^ Neptune (2001), pp. 76-77.
257. ^ a b Blumhofer (2005), p. 285.
258. ^ An Early Member of the Board of Managers of the A.F.G.S., Wrecks and Rescues, 2nd ed. (American Female Guardian Society, 1859).
259. ^ "American Female Guardian Society.; ANNUAL REPORT AND INTERESTING EXERCISE", The New York Times (May 8, 1865), http://www.nytimes.com/1865/05/08/n...-annual-report-and-interesting-exercises.html
260. ^ Henry S. Burrage, "William H. Doane: 1832–", in Baptist Hymn Writers and Their Hymns (Portland, ME: Brown Thurston & Co., 1888), http://www.wholesomewords.org/biography/bdoane2.html
261. ^ Neptune (2001), p. 100.
262. ^ "Pass Me Not, O Gentle Savior", http://www.hymntime.com/tch/htm/p/a/s/passment.htm
263. ^ Blumhofer (2005), p. 256.
264. ^ Ira Sankey, http://www.canecreekchurch.org/index.php/what-is-your-legacy/20-fanny-j-crosby
265. ^ "The New-York Port Society", The New York Times (April 3, 1868), http://query.nytimes.com/mem/archive-free/pdf?res=F00B1EFF3C541B7493C1A9178FD85F4C8684F9
266. ^ Crosby (1906), p. 145
267. ^ "Rescue the Perishing", http://www.hymntime.com/tch/htm/r/e/s/rescuetp.htm
268. ^ Ira D. Sankey, My Life and the Story of the Gospel Hymns (1907):258–259, http://www.archive.org/stream/cu31924021638014#page/n263/mode/2up/search/crosby
269. ^ Burger (1997), p. 86.
270. ^ Ruffin (1995), pp. 132, 158.
271. ^ Burger (1997), p. 87.
272. ^ George W. Ewing, The Well-Tempered Lyre: Songs & Verse of the Temperance Movement (Southern Methodist University Press, 1977):123.
273. ^ Blumhofer (2005), p. 294.
274. ^ a b Blumhofer (2005), p. 291.
275. ^ Duane V. Maxey, ed. The Story of Jerry McAuley, His Conversion, Establishment in Grace, and His Water Street Mission Work By Jerry McAuley (Holiness Data Ministry, 2000):7, http://wesley.nnu.edu/wesleyctr/books/1801-1900/HDM1855.pdf
276. ^ Carl Watner, "The Most Generous Nation on Earth: Voluntaryism and American Philanthropy", The Voluntaryist 61 (April 1993):4, http://www.voluntaryist.com/backissues/061.pdf
277. ^ a b "Fanny Crosby's Wonderful Life Ended", The Christian Herald (March 3, 1915):205, http://www.1timothy4-13.com/files/hymns/homegoing.html
278. ^ Crosby (1906), p. 161.
279. ^ "Victor H. Benke: 1872–1904", http://hymntime.com/tch/bio/b/e/n/benke_vh.htm
280. ^ Blumhofer (2005), pp. 286–287.
281. ^ "He Has Promised", http://hymntime.com/tch/htm/h/h/a/hhasprom.htm
282. ^ "There's a Chorus Ever Ringing", http://hymntime.com/tch/htm/t/a/c/tachorus.htm
283. ^ "God Bless Our School Today", http://hymntime.com/tch/htm/g/b/o/gbostday.htm
284. ^ "Is There Something I Can Do?", http://hymntime.com/tch/htm/i/t/s/itsicado.htm
285. ^ "On Joyful Wings", http://hymntime.com/tch/htm/o/n/j/onjoyful.htm
286. ^ "Keep On Watching", http://hymntime.com/tch/htm/k/n/kowatchg.htm
287. ^ "JERRY M'AULEY'S WORK.; THE SUCCESS OF THE CREMORNE MISSION IN THIRTY-SECOND-STREET", The New York Times (January, 8, 1883), http://query.nytimes.com/mem/archive-free/pdf?res=F2061FFD3E5910738DDDA10894D9405B8384F0D3
288. ^ a b John Wilbur Chapman, S. H. Hadley of Water Street: A Miracle of Grace (New York, NY: Fleming H. Revell, 1906):45.
289. ^ "Cremorne Mission: Celebration of the Fifteenth Anniversary of Its Founding", The New York Times (January 11, 1897), http://query.nytimes.com/mem/archive-free/pdf?res=F00C14FF395416738DDDA80994D9405B8785F0D3
290. ^ a b Blumhofer (2005), pp. 291–293.
291. ^ Duane V. Maxey, ed., The Story of Jerry McAuley, His Conversion, Establishment in Grace, and His Water Street Mission Work By Jerry McAuley (Holiness Data Ministry, 2000):7, http://wesley.nnu.edu/wesleyctr/books/1801-1900/HDM1855.pdf
292. ^ Dan Graves, "October 25, 1890: Emma Whittemore Opened Door of Hope" (October, 2006), http://www.christianity.com/ChurchHistory/11630626/
293. ^ Emma M. Whittemore, Records of Modern Miracles, ed. F.A. Robinson, (Toronto, Ontario: Canada: Missions of Biblical Education, 1947).
294. ^ "Emma Whittemore and Door of Hope", Church History,2, http://www.christianity.com/ChurchHistory/11630627/page2/
295. ^ Norris Magnuson, Salvation in the Slums (Metuchen, NJ: Scarecrow Press, 1977):82; and E. Whittemore, Record of Modern Miracles, pp. 18–31.
296. ^ Mae Elise Cannon, Social Justice Handbook: Small Steps for a Better World (InterVarsity Press, 2009):64–65.
297. ^ "Diamond Dust Socialite Lands on Skid Row; Emma Whittemore and Door of Hope", Glimpses of Christian History 196, http://www.christianhistorytimeline.com/GLIMPSEF/Glimpses2/glimpses196.shtml
298. ^ Blumhofer (Hymnody, 2006), p. 215.
299. ^ Ruffin (1995), p. 193.
300. ^ a b c "Fanny Crosby Still Living", The Pittsburg Press (July 10, 1904):28.
301. ^ James H. Ross, "Fanny Crosby", Boston Evening Transcript (March 18, 1905):26.
302. ^ Crosby (1903), p. 183.
303. ^ Blumhofer (2005), pp. 319–320.
304. ^ Neptune (2001), p. 81.
305. ^ a b c Blumhofer (2005), p. 320.
306. ^ Blumhofer (2005), p. 311
307. ^ Blumhofer (2005), p. 223.
308. ^ Blumhofer (2005), p. 213.
309. ^ a b c Blumhofer (2005), p. 321.
310. ^ a b c d Blumhofer (2005), p. 325.
311. ^ Caryn Hannan, ed., "Carleton, Will", Michigan Biographical Dictionary: A-I, rev. ed. (North American Book Dist LLC, 1998):123–124.
312. ^ Jerome A. Fallon, Will Carleton: Poet of the People (Xlibris, 2004), https://www.xlibris.com/BOOKSTORE/bookdisplay.aspx?bookid=25383
313. ^ Amos Elwood Corning, Will Carleton: A Biographical Study (The Lanmere publishing co., 1917):75. http://www.archive.org/details/willcarletonabi00corngoog
314. ^ Will Carleton, Songs of Two Centuries (Harper, 1902):142f.
315. ^ Lillian Snow Kimball, "Fanny Crosby's Life Story", Saturday Review of Books and Art, The New York Times (July 25, 1903):BR10, http://query.nytimes.com/mem/archive-free/pdf?res=FB0E10FB3C5D11738DDDAC0A94DF405B838CF1D3
316. ^ Baptist Missionary Magazine 83 (American Baptist Missionary Union, 1903).
317. ^ Crosby (1903)
318. ^ Ruffin (1985), p. 211.
319. ^ Carleton (1903), p. 79.
320. ^ Blumhofer (2005), pp. 325–326.
321. ^ Ruffin (1976), p. 182.
322. ^ "WILL CARLETON SUED.; Miss Fanny Crosby Demands an Accounting of Book Sales", Special to The New York Times (April 7, 1904):2, http://query.nytimes.com/mem/archive-free/pdf?res=F50F1FF7355E12738DDDAE0894DC405B848CF1D3
323. ^ a b Blumhofer (2005), pp. 324–325.
324. ^ Ruffin (1995), p. 212.
325. ^ Will Carleton, Letter to the Editor of the New York Times (April 7, 1904), in "MR. CARLETON'S SIDE OF THE CROSBY AFFAIR; Blind Poetess Was Really Poor, Ballad Poet Says", The New York Times (April 8, 1904):8, http://query.nytimes.com/mem/archive-free/pdf?res=F00E1FF73E5414728DDDA10894DC405B848CF1D3
326. ^ a b Ruffin (1976), p. 210.
327. ^ a b Ruffin (1976), p. 213.
328. ^ Blumhofer (2005), p. 323.
329. ^ Charles Cardwell McCabe, in Edith L. Blumhofer, Her Heart Can See: The Hymns and Life of Fanny Crosby (Wm. B. Eerdmans, 2005):323.
330. ^ "Fanny Crosby Does Not Need Aid", Newburgh Daily Journal (Newburgh, NY) (July 2, 1904):2.
331. ^ Ruffin (1976), pp. 212–213.
332. ^ The Christian Advocate 79 (Hunt & Eaton, 1904):1111.
333. ^ Michigan Historical Commission, Michigan. Dept. of State, Michigan. Bureau of History, Michigan History magazine 65-66 (Michigan Historical Commission, 1981):39.
334. ^ Will Carleton, ed., Every Where Vols. 17–18 (Every Where Publishing Company, 1905):123, 187, 381.
335. ^ "Miss Fanny Crosby Protests", The New York Times (December 5, 1905), http://query.nytimes.com/mem/archive-free/pdf?res=FA0B16FE355F13718DDDAC0894DA415B858CF1D3
336. ^ Will Carleton, ed., Every Where, 29–30 (Every Where, 1911):248.
337. ^ "An Afternoon with Fanny Crosby", Every Where 29–30 (Every Where, 1911):283, but see also 99, 168ff.
338. ^ Blumhofer (2005), p. 326.
339. ^ Blumhofer (2005), pp. 324, 332–333.
340. ^ "Fanny Crosby Day", The New York Times (March 27, 1905), http://query.nytimes.com/mem/archive-free/pdf?res=F30616FF3C5912738DDDAE0A94DB405B858CF1D3
341. ^ Blumhofer (2005), p. 328.
342. ^ Blumhofer (2005), pp. 332, 342.
343. ^ "Ira D. Sankey Dies, a Song on his Lips", The New York Times (August 15, 1908).
344. ^ "5,000 SING WITH BLIND HYMN WRITER; Fanny Crosby, Now 91, Rouses Evangelistic Rally in Carnegie Hall", The New York Times (May 3, 1911), http://query.nytimes.com/mem/archive-free/pdf?res=F50A1FFB3F5D16738DDDAA0894DD405B818DF1D3
345. ^ "Thrift and Beauty in the Home", The Washington Post (March 24, 1914):7.
346. ^ Ruffin (1995), p. 231.
347. ^ Writers of the Federal Writers' Project of the Works Progress Administration of the State of Connecticut, Connecticut: A Guide to Its Roads, Lore and People (Boston, MA: Houghton Mifflin, 1938):124.
348. ^ For Fanny Crosby's tombstone, see Neptune (2001), p. 222; Frances J. "Fanny" Crosby (1820–1915) - Find A Grave Photos
349. ^ The New York Times (March 20, 1925).
350. ^ Connecticut State Senate Finance Committee Hearing Transcript for 03/18/2003
351. ^ "Familiar Names Appear In Social News of 1877", The Bridgeport Sunday Post (Bridgeport, CT) (January 9, 1977)-6.
352. ^ Lewis Carlisle Granniss, Connecticut Composers (Connecticut State Federation of Music Clubs, 1935):23.
353. ^ "Fanny Crosby Home To Be Refuge For Old People", The Norwalk Hour (October 20, 1925):5.
354. ^ a b Blumhofer (2005), p. 342.
355. ^ "Fanny Crosby and Chancellor Kent Markers Dedicated Monday", The Putnam County Courier (October 12, 1934):1, 12, http://fultonhistory.com/newspaper ...nam Country Courier 1934 Grayscale - 0419.pdf
356. ^ E.B., "Fanny Crosby Monument Comes 40 Years Too Late", Sunday Herald (April 17, 1955):48.
357. ^ Blumhofer (2005), p. 343.
358. ^ Frances J. "Fanny" Crosby (1820–1915) - Find A Grave Photos

Bibliography

* Blumhofer, Edith L. (2005). Her Heart Can See: The Hymns and Life of Fanny Crosby. Grand Rapids, MI: Wm. B. Eerdmans. ISBN 978-0-8028-4253-4. http://books.google.com/books?id=9LWkw81bRXwC.
* Blumhofer, Edith L. (2006). "Fanny Crosby, William Doane, and the Making of Gospel Hymns in the Late Nineteenth Century"". In Noll, Mark A.; Blumhofer, Edith L.. Sing Them Over Again to Me: Hymns and Hymnbooks in America. University of Alabama Press.
* Blumhofer, Edith L. (2006). "Fanny Crosby in Protestant Hymnody". In Bohlman, Philip Vilas; Blumhofer, Edith Waldvogel; Chow, Maria M.. Music in American Religious Experience. Oxford University Press.
* Burger, Delores T. (1997). "Home Missionary: Fanny Crosby". Women Who Changed the Heart of the City: The Untold Story of the City Rescue Mission Movement. Kregel Publications.
* Carder, Polly (2008). George F. Root, Civil War Songwriter: A Biography. McFarland.
* Carleton, Will (1903). Fanny Crosby's Life Story. New York, NY: Every Where Publishing Company. http://www.archive.org/details/cu31924022206894.
* Crawford, Richard (2000). "George Frederick Root (1820–1895) and American Vocal Music". The American Musical Landscape: The Business of Muscianship from Billings to Gershwin. University of California Press.
* Crosby, Fanny (1906). Memories of Eighty Years. Boston, MA: James H. Earle & Company. http://www.archive.org/details/memorieseightyy01crosgoog.
* Crosby, Fanny (1905). Fanny Crosby's Life-Story. New York, NY: Every Where Publishing Company. http://www.archive.org/details/fannycrosbyslife00cros.
* Crosby, Fanny; Lowry, Robert (1899). Bells at Evening and Other Verses; with Biographical Sketch by Robert Lowry (Third ed.). New York, NY and Chicago, IL: Biglow & Main. http://www.archive.org/details/bellsateveningot00crosiala.
* Dunlap, David W. (2004). From Abyssinian to Zion: A Guide to Manhattan's Houses of Worship. Columbia University Press.
* Hobbs, June Hadden (1997). I Sing for I Cannot Be Silent: The Feminization of American Hymnody, 1870–1920. University of Pittsburgh Press.
* Hall, Jacob Henry (1914). "Dr. W. H. Doane: Composer of Hymns". Biography of Gospel Song and Hymn Writers. New York, NY: Fleming H. Revell. http://www.archive.org/details/biographyofgospe00hall.
* Mrs Jos. K. Knapp (Phoebe Palmer Knapp) (1869). Notes of Joy. New York, NY: W.C. Palmer, Jr. hdl:2027/mdp.39015024127469.
* Morgan, Robert J. (2003). Then Sings My Soul: 150 of the World's Greatest Hymn Stories. Thomas Nelson Inc.. http://books.google.co.uk/books?id=4fJLL2VXuSUC.
* Neptune, Darlene (2001). Fanny Crosby Still Lives. Pelican Publishing. ISBN 978-1-931600-00-2. http://books.google.co.uk/books?id=EUzk2CVl_kgC.
* Phillips, Philip, ed. (1870). Hallowed Songs (Newly Revised): for Prayer and Social Meetings: Containing Hymns and Tunes, Carefully Selected from All Sources, Both Old and New (Revised ed.). Philip Phillips.
* Root, George Frederick (1891). The Story of a Musical Life: An Autobiography. John Church Co.. http://www.archive.org/details/cu31924022255784.
* Ruffin, Bernard (1976). Fanny Crosby. United Church Press.
* Ruffin, Bernard (1995). Fanny Crosby: The Hymn Writer. Barbour Publishing. ISBN 978-1-55748-731-5.
* Sawyer, Caroline Mehetabel (1853). The History of the Blind Vocalists. New York, NY: J.W. Harrison. http://www.archive.org/details/historyofblindvo00sawy.
* Smucker, David Joseph Rempel (1981). Philip Paul Bliss and the Musical, Cultural and Religious Sources of the Gospel Music Tradition in the United States, 1850–1876. Boston University.
* Spann, C. Edward; Williams, Michael Edward (2008). Presidential Praise: Our Presidents and their Hymns. Mercer University Press.
* Wilhoff, Mel R. (2005). "Crosby, Fanny Jane". In McNeil, W. K.. Encyclopedia of American Gospel Music. Routledge.

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* Music for the Nation: American Sheet Music
* Papers of Fanny Crosby - Collection 35. Wheaton, IL: Billy Graham Center Archives.

This page originally based on public domain information from The Cyber Hymnal

 

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