So far as the charge of persecution is concerned, it was repeatedly employed by Elias Hicks and his sympathizers in describing the spirit and conduct of the orthodox party. In this particular, at least, the disputants on both sides were very much alike. Ann Jones' reference to throwing down "his elders and prophets" contains more touching the animus of the controversy than the few words really indicate. As will be somewhat clearly shown in these pages, the trouble in the Society quite largely had reference to authority in the church, and its arbitrary exercise by a select few, constituting a sort of spiritual and social hierarchy in the monthly meetings. It was this authoritative class which had been "thrown down," or was likely to be so repudiated. We would by no means claim that with the "separation" an accomplished fact, the body of Friends not of the orthodox party thus gathered by themselves became at once and continuously relieved of the arbitrary spirit. The history of this branch of the Society from 1827 to 1875, and in places down to date, would entirely disprove any such claim. It would seem that wherever the Society lost ground numerically, and wherever its spiritual life dwindled, it was due largely because some sort of arbitrary authority ignored the necessity for real spiritual unity, and discounted the spiritual democracy upon which the Society of Friends was based. The "separation" in the Quarterly Meetings in Dutchess County was perfected in Eighth month, 1828. Both Anna Braithwaite and Ann Jones were in attendance, and evidently took part in the developments at that time. Elias Hicks was on his last religious visit to the "far west." Informing partnership letters were sent to Elias, then in Mt. Pleasant, Ohio, by Jacob and Deborah Willetts,[170] under date of Eighth month 18, 1828. Jacob gave brief but explicit information as to the division in the several meetings. For instance, he says that in Oswego Monthly Meeting one-sixth of the members went orthodox. At Creek, about one-fourth left to form an orthodox meeting, about the same proportion existing at Stanford. Nine Partners seems to have been the center of the difficulty, the orthodox leadership apparently having been more vigorous at that point. Still, about three-fourths of the members refused to join the orthodox. A very brief appreciation of the transatlantic visitors is given in Jacob's letter. He says: "The English Friends are very industrious, but I do not find that it amounts to much. Friends have generally become acquainted with their manoeuvring."