Newspaper - Virginia Runaway Slave Seamstresses

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An unusual number of the slave seamstresses and house slaves appearing in Virginia runaway notices, were mulatto. The seamstresses had a variety of skills; while all were seamstresses, some were also described as being able to spin, weave, wash, and iron. Slaves, who were children of the master or his male relatives, were often raised to work in the house, closer to the family. Perhaps they were more likely to run away, because there was at least a chance that they could pass as white.

Below are slave notices for runaway seamstresses from a survey of most 18th century Virginia newspapers.

Virginia Gazette (Hunter), Williamsburg, October 27, 1752.
RAN away...a fair Mulatto Woman Slave, named Moll, about 22 Years of Age, and 5 Feet high, with brown Hair, grey Eyes, very large Breasts and Limbs two of her upper fore Teeth are rotten and broken off...she is a very sly subtle Wench and a great Lyar; she is very handy about waiting and tending in a House, and can wash, iron and sew coarse Work. It's likely she may change her Name, pass for a free Woman and hire herself...

Virginia Gazette (Purdie & Dixon), Williamsburg, September 8, 1768.
RUN away...a bright mulatto wench called LUCY... She sews and irons well, is about 35 years old, has two moles on one side of her nose, three of her fingers on one hand contracted by a burn when young, and a large scar on one of her elbows...

Virginia Gazette (Purdie & Dixon), Williamsburg, October 20, 1768.
RUN away...a bright mulatto wench named JUDE, about 30 years old, is very remarkable, has lost one eye, but which I have forgot, has long black hair, a large scar on one of her elbows, and several other scars in her face...I have great reason to think she will pass for a free woman, and endeavour to make into South Carolina. She is very knowing about house business, can spin, weave, sew, and iron, well...

Virginia Gazette (Purdie & Dixon), Williamsburg, May 6, 1773.
RUN away...a Country born Negro Woman named SARAH, a very lusty stout made Wench, about two and twenty Years of age, very artful, and, though not a Mulatto, may attempt to pass for a free Woman...She has been chiefly a House Servant, is a fine Sempstress, Knitter, Washer, and Ironer...

Virginia Gazette (Purdie), Williamsburg, February 21, 1777

...reward for taking up and delivering PATTY, a lightish coloured negro woman, pitted with the small pox, about 30 years of age, walks well, and generally fast, is rather above the middle size, well shaped, a good sempstress...

Virginia Gazette (Purdie), Williamsburg, August 8, 1777.
RUN away...a mulatto girl named KATE, or Catharine, about 5 feet high, has been brought up in the house from her infancy, and can work well with a needle. She is 19 or 20 years of age, has a smiling countenance when spoke to, and at some times is rather impertinent...

Virginia Journal and Alexandria Advertiser (Richards), Alexandria, October 21, 1784.
RAN away...CATE, a light Mulatto, about 22 years of age, about 5 feet high, full faced, expressive eyes, of a pleasant countenance, an high forehead, fine teeth, bushy long hair, is well set, and broad shouldered...She is very handy, spins well, and has been used to both house and plantation work. SINAH, about 20 years of age, rather of a darker complexion than Cate, has a sunken bumpy face, a very unbidding look, has a decay and holes in two of her upper foreteeth, a sulky illnatured countenance, well shaped, of the middle size, low forehead, and very bushy long hair...She has been brought up in the house, is a good seamstress, and spins well...

Virginia Journal and Alexandria Advertiser (Richards), Alexandria, September 29, 1785.
RAN AWAY...a MULATTO WOMAN, named MOLLY; of a middle size...As she can read, and is handy at her needle, it is probable she will endeavour to pass for a free woman. She is very artful, and capable of inventing a falsehood...

Virginia Independent Chronicle (Davis), Richmond, July 9, 1788.
RUN-AWAY ...a likely MULATTO WOMAN, called RACHEL; about 25 years of age, 5 feet 2 or 3 inches high, thin visage, long black hair, stoops in the shoulders, and has a scar (not very visible) on her chin, occasioned by the kick of a horse when a child. She is an excellent sempstress, and it is probable will pass (from being uncommonly white) for a free woman, unless closely observed...

Virginia Independent Chronicle (Davis), Richmond, March 13, 1790
.... a low, black, well set wench for a wife, the property of a Mr. James Toolers of Charles City, the wench is a decent house servant, can sew and wash very well

Virginia Gazette and General Advertiser (Davis), Richmond, January 26, 1791
....She is about 40 years of age, and rather above the common stature, has a scar upon the back of her neck, and is a pretty good sempstress...

Virginia Gazette and General Advertiser (Davis), Richmond, January 18, 1792.
Committed to the jail of this county...a runaway negro wench who calls herself JAMIMAH, and says she belongs to a Mr. Robert Thompson of Louisa county. She appears to be about twenty years of age, very likely in person, above the middle size, strong, straight, of a very healthy and vigorous carriage, and remarkably handy in a family. She can sew plain work very well, is of a kind, obliging, obedient, soft disposition, with many marks on her back of having been severely and cruelly whipped indeed.

Norfolk Herald (Willett and O'Connor), Norfolk, May 13, 1797
....SLAVES left my residence...JAMES, A Mullato Man, about 30 years of age, ...The other slave is a dark mulatto woman called KESIAH, Wife to the above described man. She is a thin delicately formed woman, rather small, has short hair, with several grey bunches just appearing from under her cap on the from part of her head---her teeth before are decayed---She is much addicted to smoking tobacco, and is a great drunkard---She is between 30 and 40 years of age...Both these people have been bred to domestic capacities; the man is a house servant and to wait on a gentleman when travelling; the woman a lady's maid, and an excellent sempstress...

Alexandria Advertiser and Commercial Intelligencer (S. Snowden & Co.), Alexandria, May 7, 1802
....Ran Away...Patty, a likely Negro wench, about twenty years of age: she has been brought up in the house, is a good seamstress, & very capable...

Norfolk Herald (Willett and O'Connor), Norfolk, June 28, 1803
...eloped from me in August last. LUCY is about 40 years of age; rather spare made, has large eyes, and of a dark tawney complexion; I am told she can read, and perhaps write a little. She is an excellent seamstress, nurse &c...
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Newspaper - Runaway Slaves - Carders, Spinners, Weavers, & Knitters

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Virginia Gazette (Hunter), Williamsburg, November 7, 1754.
RAN away...a Mulatto Wench, named Molly, about 26 Years of Age, of a middle Stature, long Visage, and freckled, has a drawling Speech, a down Look, and has been chiefly brought up to Carding and Spinning.

Virginia Gazette (Dixon & Hunter),Williamsburg, March 11, 1775.
RUN away... a very bright Mulatto Man named STEPHEN, 5 Feet 6 or 7 Inches high, about 22 Years of Age...His Wife PHEBE went away with him, a remarkable white Indian Woman, about the same Age, and was with Child; she has long black Hair, which is generally clubbed, and carried off with her a blue Negro Cotton Waistcoat and Petticoat, a Virginia Cloth Waistcoat and Petticoat, and a Virginia Cloth Bonnet. She can spin well...

Virginia Gazette or American Advertiser (Hayes), Richmond, February 2, 1782.
A black fellow by the name of PETER, frequently called PETER WOOD, about 37 or 38 years of age, 5 feet 8 or 9 inches high, has a smiling countenance...Also a very likely black girl, wife to the above fellow and taken off by him, about 18 or 19 years old, middle size, by the name of AMIA...She is a fine spinner and Weaver, has never had a child, and I am informed has holes in her ears for rings.Virginia Gazette or Weekly Advertiser (Nicolson & Prentis), Richmond, May 11, 1782.
VIOLET, went off about eight weeks ago, and is now harboured in Williamsburg, about twenty two years old, very likely, genteel made, and knits very well.

Virginia Gazette and Weekly Advertiser (Nicolson & Prentis), Richmond, November 22, 1783.
RUN away...a negro girl named PHILLIS, but for some time passed by the name BETTY. She is about sixteen years of age, an excellent spinner, and very likely...She has for some time been harboured about Rocket's, and is very intimate and supposed lives with one Free Harry.

Virginia Gazette or American Advertiser (Hayes), Richmond, October 16, 1784.
RAN AWAY...a likely Mulatto woman named CHARITY, who carried with her three children, two boys and a girl...She is a likely wench, has an uncommon good voice, is a good house servant, and can spin and knit very well.

Virginia Gazette or American Advertiser (Hayes), Richmond, December 31, 1785
....my negro woman TABB. She is of a middle stature, rather of a yellowish cast, and thin visage, straight made, walks and talks quick...When she went off, she was clothed as Negroes generally are, which she will certainly change, being very fond of dress, and looks tolerable genteel. She is remarkable handy and industrious, can card and spin cotton and wool, equal in quantity and quality with any woman in the State; a tolerable good weaver, which she followed when she runaway before, and changed her name to Nancy Jones.

Virginia Gazette and Weekly Advertiser (Nicolson), Richmond, April 17, 1788.
RUN away...a stout well made Virginia born negro woman, named DINAH, but has changed her name to NANCY, her complexion is rather of the tawny kind, she has a scar on her forehead, and keeps her eyes rather closed when speaking, she chews tobacco, and smoaks...She last hired herself to Mrs. Jones, at Spring Garden, in Hanover, for a spinner and weaver, and had one of the house servants for her husband...

Virginia Gazette and General Advertiser (Davis), Richmond, January 18, 1792.
Run away...a likely negro woman, named URSULA, of a yellowish complexion, with some black moles on her face, 30 years of age, 5 feet three or 4 inches high, had on, when she went away, such cloathing as negroes generally wear in the summer, and carried with her a white linen coat and jacket. She is a vile creature, and for her many crimes I punsihed her with an iron collar, but supposed she soon got that off. She is very artful, has a smooth tongue, and is a good weaver, and as she has for some time imposed on the Baptist church by her pretensions to religion, she may probably attempt to pass for a free woman, and do the same again.
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About slave Jenny, the good spinster...

Robert Carter, Letter to Clement Brooke of the Baltimore Iron Works. 11 November 1776.
Description: Item is a letter and an invoice. Of interest is reference made to Jenny. The "Negroe Woman" is on board the sloop Atwell along with a host of other goods. The abstract below is from notations in the invoice and letter.

220 bushels of Indian Corn and one Negroe Woman named Jenny are no on board the Sloop Atwell the cargo mentioned abov to be delivered to you for the use of the Baltimoe [sic] Comp[any]--Pray send me a Copy of the Proceedings of the B-C[ompany] when they resolve that there Shall be an Addition of five negroe Women, to their Stock--
It is customary for me to engage my Negroes from new years day to the 31st of December following--however Geo. Wilkerson, Wool Comber, has relinquished Jenny, who is a good Spinster--Jenny is young & Stout, She has fits, accasionally, [sic] I say Accasionally, becuase her fits never happen but upon her being reprimanded for neglects; nor do those Fits leave behind any visible Effects If Jenny Should prove not to be sound, I will at a future date Send a negroe woman in her Stead--...

 From the Robert Carter Papers (Vol. III). (Virginia) Special Collections Library, Duke University.

Benjamin Franklin's 1745 Advice on chosing a partner "Prefer old Women to young ones"

Robert Feke (American artist, 1707-1752) Young Benjamin Franklin (1706-1790) c. 1746

June 25, 1745

My dear Friend,

I know of no Medicine fit to diminish the violent natural Inclinations you mention; and if I did, I think I should not communicate it to you. Marriage is the proper Remedy. It is the most natural State of Man, and therefore the State in which you are most likely to find solid Happiness. Your Reasons against entering into it at present, appear to me not well-founded. The circumstantial Advantages you have in View by postponing it, are not only uncertain, but they are small in comparison with that of the Thing itself, the being married and settled. It is the Man and Woman united that make the compleat human Being. Separate, she wants his Force of Body and Strength of Reason; he, her Softness, Sensibility and acute Discernment. Together they are more likely to succeed in the World. A single Man has not nearly the Value he would have in that State of Union. He is an incomplete Animal. He resembles the odd Half of a Pair of Scissars. If you get a prudent healthy Wife, your Industry in your Profession, with her good Economy, will be a Fortune sufficient.

But if you will not take this Counsel, and persist in thinking a Commerce with the Sex inevitable, then I repeat my former Advice, that in all your Amours you should prefer old Women to young ones. You call this a Paradox, and demand my Reasons. They are these:

i. Because as they have more Knowledge of the World and their Minds are better stor'd with Observations, their Conversation is more improving and more lastingly agreable.

2. Because when Women cease to be handsome, they study to be good. To maintain their Influence over Men, they supply the Diminution of Beauty by an Augmentation of Utility. They learn to do a 1000 Services small and great, and are the most tender and useful of all Friends when you are sick. Thus they continue amiable. And hence there is hardly such a thing to be found as an old Woman who is not a good Woman.

3. Because there is no hazard of Children, which irregularly produc'd may be attended with much Inconvenience.

4. Because thro' more Experience, they are more prudent and discreet in conducting an Intrigue to prevent Suspicion. The Commerce with them is therefore safer with regard to your Reputation. And with regard to theirs, if the Affair should happen to be known, considerate People might be rather inclin'd to excuse an old Woman who would kindly take care of a young Man, form his Manners by her good Counsels, and prevent his ruining his Health and Fortune among mercenary Prostitutes.

5. Because in every Animal that walks upright, the Deficiency of the Fluids that fill the Muscles appears first in the highest Part: The Face first grows lank and wrinkled; then the Neck; then the Breast and Arms; the lower Parts continuing to the last as plump as ever: So that covering all above with a Basket, and regarding2 only what is below the Girdle, it is impossible of two Women to know an old from a young one. And as in the dark all Cats are grey, the Pleasure of corporal Enjoyment with an old Woman is at least equal, and frequently superior, every Knack being by Practice capable of Improvement.

6. Because the Sin is less. The debauching a Virgin may be her Ruin, and make her for Life unhappy.

7. Because the Compunction is less. The having made a young Girl miserable may give you frequent bitter Reflections; none of which can attend the making an old Woman happy.

8thly and Lastly They are so grateful!!

Thus much for my Paradox. But still I advise you to marry directly; being sincerely Your affectionate Friend..

Marrying in 1750 Pennsylvania & a glimpse at unmarried persons "merry-making"

From Gottlieb Mittelberger's Journey to Pennsylvania in the Year 1750 and Return to Germany in the Year 1754 (Philadelphia, 1898).

Gottlieb Mittelberger traveled to Pennsylvania from Germany in 1750, on a ship primarily filled with poorer immigrants who would become indentured servants upon arriving in Philadelphia. Mittelberger was not a servant, and worked as a school master and organist for 3 years before returning to Germany in 1754.

If a man in Pennsylvania is betrothed to a woman, and does not care to be married by an ordained preacher, he may be married by any Justice, wherever he will, without having the banns published, on payment of 6 florins. It is a very common custom among the newly married, when the priest has blessed them, to kiss each other in presence of the whole church assemblage, or wherever the marriage ceremony takes place. Again, when a couple have been published from the pulpit, even if this has done for the second or third time, they are still at liberty to give each other up without the least cost. Even when such a couple have come to the church with their wedding guests, nay, when they already stand before the altar, and one party repents the engagement, he or she may yet walk away. This has frequently been done; but it occurs oftener that a bride leaves her bridegroom together with the wedding guests in the church, which causes a cruel laughter among said wedding guests; these may then freely partake of the meal that has been prepared.

If a couple in this province want to marry each other, and the parents and relatives on one or both sides will not permit it, especially when a woman will not renounce her lover, they ride off and away together on one horse. And because women have greater privileges than men, the man must sit on the horse behind his beloved. In this position they ride to a justice, and say they had stolen each other, and request him to marry them for their money. When this is done, no one, neither parents nor friends, can afterward separate them. . . .

If any one has lost a wife or husband in Germany, and if such loss was not caused by the death of either of them, he or she can find such lost treasure, if the same be still alive, in America, for Pennsylvania is the gathering place of all runaways and good-for- nothings. Many women and men are there who have deserted their spouses and their children, and have married again, but in doing so have generally made a worse bargain than before. . . .

On the first and second days of the month of May there is general merry-making in Pennsylvania, in which the unmarried persons of both sexes chiefly take part. All amuse themselves with playing, dancing, shooting, hunting, and the like. Such unmarried persons as are born in the country adorn their heads with a piece of the fur of some wild animal, together with any painted animal they may choose. With these the young men walk about the city, crying, " Hurrah! Hurrah!" But no one may put such a token in his hat except those born in the country, and these are called Indians.

Timothy Dwight's Journal of Madam Knight 1704 or 1824?

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Sarah Kemble Knight’s (1666-1727) reported journal of a horseback journey from Boston to New York in 1704-05 was published in 1825, by Theodore Dwight (1797-1866), one of the Hartford Wits. An actual diary of the journey has never been found nor have any other manuscripts by Madam Knight been discovered, casting grave doubts on the authenticity of the journal. At least we can be absolutely certain that it was written before 1825.



As Timothy Dwight reported, in 1704, Sarah Kemble Knight recorded her October to March horseback journey from Boston to New York. She noted meeting with a variety of other women along the way.

"...after we left the Swamp, we come to Billinges, where I was to Lodg. My Guide dismounted and very Complasantly help't me down and shewd the door, signing to me wth his hand to Go in.; which I Gladly did—But had not gone many steps into...the Room, ere I was Interogated by a young Lady I understood afterwards was the Eldest daughter of the family, with these, or words to this purpose, Law for mee—what in the world brings You here at this time a night ?—I never see a woman on the Rode so Dreadfull late, in all the days of my versall life. Who are You ? Where are You going? I'm scar'd out of my witts—with much now of the same Kind. I stood aghast, Prepareing to reply, when in comes my Guide—to him Madam turn'd, Roareing out: Lawfull heart, John, is it You?—how de do! Where in the world are you going with this woman? Who is she? John made no Ansr... she then turned agin to mee and fell anew into her silly questions, without asking me to sitt down.

I told her she treated me very Rudely, and I did not think it my duty to answer her unmannerly Questions. But to get ridd of them, I told her I come there to have the post's company with me to-morrow on my Journey, &c. Miss star'd awhile, drew a chair, bid me sitt, And then run up stairs and putts on two or three rings, (or else I had not seen them before) and returning, sett herself just before me, showing the way to Reding, that I might see her Ornaments, perhaps to gain the more respect. But her Granmam's new Rung sow, had it appeared, would affected me as much....

And about two, afternoon. Arrived at the Post's second stage...Here, having called for something to eat, ye woman bro't in a Twisted thing like a cable, but something whiter; and laying it on the board, tugg'd for life to bring it into a capacity to spread; wich having with great pains accomplished, shee serv'd in a dish of Pork and Cabage. I suppose the remains of Dinner. The sause was of a deep Purple, wich I tho't was boil'd in her dye Kettle; the bread was Indian, and every thing on the Table service Agreeable to these. I, being hungry, gott a little down; but my stomach as soon cloy'd, and what cabbage I swallowed serv'd me for a Cudd the whole day after...

The family were the old man, his wife and two Children ; all and every part being the picture of poverty. Notwithstanding both the Hutt and its Inhabitance were very clean and tydee: to the crossing the Old Proverb, that bare walls make giddy hows-wifes...
We call'd at an Inn...Landlady come in, with her hair about her ears, and hands at full pay scratching. She told us she had some mutton wich shee would broil, wich I was glad to hear; But I supose forgot to wash her scratchers; in a little time shee brot it in; but it being pickled, and my Guide said it smelt strong of head sause, we left it, and pd sixpence a piece for our Dinners, wich was only smell...

Their Diversions in this part of the Country are on Lecture days and Training days mostly : on the former there is Riding from town to town...And on training dayes The Youth divert themselves by Shooting at the Target...

They generally marry very young: the males oftener as I am told under twentie than above; they generally make public weddings...Just before Joyning hands the Bridegroom quitts the place, who is soon followed by the Bridesmen, and as it were, dragg'd back to duty...


And they Generally lived very well and comfortably in their famelies. But too Indulgent (especially ye farmers) to their slaves: sufering too great familiarity from them, permitting ym to sit at Table and eat with them, (as they say to save time.) and into the dish goes the black hoof as freely as the white hand...
There are every where in the Towns as I passed, a Number of Indians the Natives...Govern'd by Lawr's of their own making;— they marry many wives and at pleasure put them away, and on the ye least dislike or fickle humor, on either side, saying stand away to one another is a sufficient Divorce...

They give the title of merchant to every trader... Pay is Grain, Pork, Beef, &c. at the prices sett by the General Court that Year; mony is pieces of Eight, Ryalls, or Boston or Bay shillings (as they call them,) or Good hard money, as sometimes silver coin is termed by them; also Wampom, viz' Indian beads wch serves for change...
They are generaly very plain in their dress, throuout all ye Colony, as I saw, and follow one another in their modes; that You may know where they belong, especially the women, meet them where you will...

The English go very fasheonable in their dress. But the Dutch, especially the middling sort, differ from our women, in their habitt go loose, weare French muches wich are like a Capp and a head band in one, leaving their ears bare, which are sett out wth Jewells of a large size and many in number. And their fingers hoep't with Rings, some with large stones in them of many Coullers as were their pendants in their ears, which You should see very old women wear as well as Young...

Their Diversions in the Winter is Riding Sleys about three or four Miles out of Town, where they have Houses of entertainment at a place called the Bowery, and some go to friends Houses who handsomely treat them.Mr. Burroughs carry'd his spouse and Daughter and myself out to one Madame Dowes, a Gentlewoman that lived at a farm House, who gave us a handsome Entertainment of five or six Dishes and choice Beer and metheglin, Cyder, &c. all which she said was the produce of her farm. I believe we mett...slays that day—they fly with great swiftness and some are so furious that they'le turn out of the path for none except a Loaclen Cart. Nor do they spare for any diversion the place affords, and sociable to a degree, they'r Tables being as free to their Naybours as to themselves...

...being overtaken by a great storm of wind and snow which set full in our faces about dark, we were very uneasy. But meeting one Gardner who lived in a Cottage thereabout, offered us his fire to set by, having but one poor Bedd, and his wife not well, &c. or he would go to a House with us, where he thought we might be better accommodated —thither we went, But a surly old shee Creature, not worthy the name of woman, who would hardly let us go into her Door, though the weather was so stormy none but shee would have turnd out a Dogg...

Being got to Milford, it being late in the night...I was invited to Lodg at Mrs. a very kind and civill Gentlewoman, by whom I was handsomely and kindly entertained till the next night. The people here go very plain in their apparel (more plain than I had observed in the towns I had passed) and seem to be very grave and serious. They told me there was a singing Quaker lived there, or at least had a strong inclination to be so, His Spouse not at all affected that way. Some of the singing Crew come there one day to visit him, who being then abroad, they sat down (to the woman's no small vexation) Humming and singing and groneing after their conjuring way—Says the woman are you singing quakers? Yea says They—Then take my squalling Brat of a child here and sing to it says she for I have almost split my throat singing to him and cant get the Rogue to sleep. They took this as a great Indignity, and mediately departed. Shaking the dust from their Heels left the good woman and her Child among the number of the wicked...

March 3d wee got safe home to Boston, where I found my aged and tender mother and my Dear and only Child in good health with open arms redy to receive me..."

Rare African American portraits connected to Philadlphia's 1st Mayor

Franklin Street (Philadelphia artist) Charles Montier (1818–1905) 1841

Franklin Street (Philadelphia artist) Elizabeth Brown Montier (1820–c. 1858)


The Philadelphia Museum of Art houses an extremely rare pair of portraits of African American sitters whose heritage can be traced back to the city’s first mayor, Humphrey Morrey (b. c. 1650, England; d. 1716, Philadelphia), appointed to his office by William Penn in 1691. In 1742, Mayor Humphrey Morrey's son Richard (1675-1754) married one of the family’s servants, Cremona Cremona Morrey (1710-1770) who was 35 years younger than he. The union resulted in five children, and in Cremona Morrey receiving 198 acres of land from Richard in 1746, near Guineatown in Cheltenham Township of Montgomery County just northwest of Philadelphia. One of their 5 children, Cremona, married a free black man, John Montier. Hiram Chales Montier descended from this union.

 The portraits were painted in 1841 and depict Hiram Charles Montier (1818–1905), who was a bootmaker on N.W. 7th Street at the time of the painting, and his wife Elizabeth Brown Montier (1820–ca. 1858) whom family records indicate had lived in the city’s Northern Liberties neighborhood.  Living in Philadelphia, the Montiers were members of one of the largest free African American communities in the North although Pennsylvania’s gradual emancipation law of 1780 permitted slavery well into the 19th century.  

The signature “Fr Street” on the reverse (now concealed by lining) of Elizabeth’s portrait corresponds to an artist named Franklin R. Street who was active in Philadelphia between 1839 and 1872. No other works by the artist are recorded and no contemporary exhibition records for him have been found, though he was listed in city directories and census records; he was likely a professional painter, producing commercial signs and fancy work as well as portraits. The paintings nevertheless adopt the conventions of high-style portraiture, including the elegant attire, grand architecture, and dramatic landscapes that characterize the works of Philadelphia masters such as Gilbert Stuart and Thomas Sully. At the time of these paintings, Franklin Street’s studio was located at 41 Chestnut Street.

1700s Women's Legal Rights - Divorce

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From the
Boston Evening-Post, published as Boston Evening Post; February 9, 1756.

"Eleanor Stickney, the Wife of James Stickney of Hampstead in the Province aforesaid, having complained to the General Assenbly of said Province, that her said Husband had long neglected her and his Family, that he had cohabited with another Woman in a criminal Manner, and fearing a Prosecution, had travelled from said Hampstead, as the Complainant had been informed, to the Town of Srpingfield, in the Province of Massachusetts- Bay; and carried with him the said Woman, with whom he lived as with a Wife, and had entirely absented himself from this Complainant;

Wherefore the said Eleanor pray'd the Interposition of the General Assembly, that the Marriage Covenant between the said James and said Eleanor might be dissolved, &c. Upon which Petition 'twas ordered, that the said Petitioner be heard on the third Day of the sitting of the General Assembly next after the first Day of March next ensuing, and that the Petitioner cause the Order, with the Substance of said Petition, to be advertized in a publick Print three Weeks, thereby notifying the said James Stickney to appear and shew Cause why the Prayer of the said Petition should not be granted. Attest. Theaodore Atkinson."

The following short bibliograpy explores the history of divorce in America.

Basch, Norma. Framing American Divorce: From the Revolutionary Generation to the Victorians. Berkeley: University of California Press, 1999.

Chused, Richard H. Private Acts in Public Places: A Social History of Divorce in the Formative Years of American Family Law. Philadelphia: University of Pennsylvania Press, 1994.

Cott, Nancy. Public Vows: A History of Marriage and the Nation. Cambridge: Harvard University Press, 2000.

Degler, Carl N. At Odds: Women and the Family in America from the Revolution to the Present. New York: Oxford University Press, 1980.

Hartog, Henrick. Man and Wife in America: A History. Cambridge: Harvard University Press, 2000.

Jones, Mary Somerville. “An Historical Geography of the Changing Divorce Law in the United States,” PhD Dissertation, University of North Carolina at Chapel Hill, 1987.

Riley, Glenda. Divorce: an American Tradition. New York: Oxford University Press, 1990.
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1784 Abigail Adam's Letter about French Women

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Benjamin Blythe Portrait of Abigail Smith Adams 1766

39 year-old Abigail Adams to 17 year-old Lucy Cranch
Sunday, 5 September 1784

Written from
Auteuil, Paris, Ville de Paris, Île-de-France, France

"This lady (Mme Helvétius) I dined with at Dr. Franklin's. She entered the room with a careless, jaunty air; upon seeing ladies who were strangers to her, she bawled out: “Ah! mon Dieu, where is Franklin? Why did you not tell me there were ladies here?” You must suppose her speaking all this in French. “How I look!” said she, taking hold of a chemise made of tiffany, which she had on over a blue lute-string, and which looked as much upon the decay as her beauty, for she was once a handsome woman; her hair was frizzled; over it she had a small straw hat, with a dirty gauze half-handkerchief round it, and a bit of dirtier gauze, than ever my maids wore, was bowed on behind. She had a black gauze scarf thrown over her shoulders. She ran out of the room; when she returned, the Doctor entered at one door, she at the other; upon which she ran forward to him, caught him by the hand: “Hélas! Franklin;” then gave him a double kiss, one upon each cheek, and another upon his forehead. When he went into the room to dine, she was placed between the Doctor and Mr. Adams. She carried on the chief of the conversation at dinner, frequently locking her hand into the Doctor's, and sometimes spreading her arms upon the backs of both the gentlemen's chairs, then throwing her arm carelesly upon the Doctor's neck.

"I should have been greatly astonished at this conduct if the good Doctor had not told me that in this lady I should see a genuine Frenchwoman, wholly free from affectation or stiffness of behaviour, and one of the best women in the world. For this I must take the Doctor's word, but I should have set her down for a very bad one, although sixty years of age, and a widow. I own I was highly disgusted, and never wish for an acquaintance with any ladies of this cast. After dinner she threw herself upon a settee, where she showed more than her feet. She had a little lap-dog, who was, next to the Doctor, her favorite. This she kissed, and when he wet the floor she wiped it up with her chemise. This is one of the Doctor's most intimate friends, with whom he dines once every week, and she with him. She is rich, and is my near neighbour, but I have not yet visited her. Thus you see, my dear, that manners differ exceedingly in different countries. I hope, however, to find amongst the French ladies manners more consistent with my ideas of decency, or I shall be a mere recluse."

Lucy Cranch was the daughter of Richard Cranch (1726–1811), a manufacturer, and his wife, Mary née Smith (1741–1811), sister of Abigail Adams. In 1791, she married her cousin John Greenleaf (1763–1848), a blind musician; they had 7 children.

Women, Tea Parties, & Revolution

Today we hear alot about the Tea Party wing of the Republican party.  This name refers to the tea party of December 1773, when angry gentlemen of Boston, some costumed as Native Americans, destroyed property of the East India Tea Company on ships in the Boston harbor in protest of British taxation & trade policies.  There were other 18th-century colonial patriotic tea parties as well.

W.D. Cooper. Boston Tea Party, The History of North America. London E. Newberry, 1789.

The livid English Parliament quickly passed a set of laws to punish the upstart colonials in Massachusetts, closing the Boston port & limiting all British American colonial rights to self-government. Many American colonists up & down the Atlantic called these the “Intolerable Acts” — the final proof that Great Britain intended to destroy their liberty.

After the Boston tea party, gentlemen began meeting in local groups throughout the colonies to lend their support to the rising talk of revolution. (Men were meeting, of course, because women did not vote or hold office in the Britain or her colonies.)

In July 1774, gentlemen of the Cape Fear region, led by transplanted Boston attorney William Hooper (1742-1790), met at Wilmington, North Carolina, calling for a provincial congress & for a congress of all the colonies to respond to Britain. One of the resolutions passed at this meeting stated, "That we will not use nor suffer East India Tea to be used in our Families after the tenth day of September next, and that we will consider all persons in this province not complying with this resolve to be enemies to their Country."

The Edenton Tea Party first became known throughout colonial British America from a London newspaper article reporting the event, which appeared in the Morning Chronicle and London Advertiser in January of 1775.

The newspaper reported that in North Carolina on October 25, 1774, 51 prominent women from the Edenton area gathered at the home of Elizabeth King, with Penelope Barker (1728-1796) presiding, to sign a petition supporting the American cause. It was extremely rare, if not unheard of, for British women, especially colonial women, who had no legal powers, to petition for political change.

At the meeting, Barker reportedly said, “Maybe it has only been men who have protested the king up to now. That only means we women have taken too long to let our voices be heard. We are signing our names to a document, not hiding ourselves behind costumes like the men in Boston did at their tea party. The British will know who we are.”

The Edenton petition doesn’t actually mention tea, but it supports the July Wilmington “resolves” against importing British products such as clothing & tea. Many angry colonists participated in the resistance to Britain through nonimportation, simply refusing to buy goods imported from Britain. Colonials did not have to pay taxes on goods they did not purchase, and the loss of income might persuade British merchants & shippers to support the colonial cause.

The text of the petition by the women gathered in Edenton, North Carolina, on October 25, 1774, reads:

As we cannot be indifferent on any occasion that appears nearly to affect the peace and happiness of our country,

and as it has been thought necessary, for the public good, to enter into several political resolves by a meeting of Members deputed from the whole Province,

it is a duty which we owe, not only to our near and dear connections who have concurred in them, but to ourselves who are essentially interested in their welfare, to do every thing as far as lies in our power to testify our sincere adherence to the same;

and we do therefore accordingly subscribe this paper, as a witness of our fixed intention and solemn determination to do so.

Abagail Charlton, Mary Blount, F. Johnstone, Elizabeth Creacy, Margaret Cathcart, Elizabeth Patterson, Anne Johnstone, Jane Wellwood, Margaret Pearson, Mary Woolard, Penelope Dawson, Sarah Beasley, Jean Blair, Susannah Vail, Grace Clayton, Elizabeth Vail, Frances Hall, Elizabeth Vail, Mary Jones, Mary Creacy, Anne Hall, Mary Creacy, Rebecca Bondfield, Ruth Benbury, Sarah Littlejohn, Sarah Howcott, Penelope Barker, Sarah Hoskins, Elizabeth P. Ormond, Mary Littledle, M. Payne, Sarah Valentine, Elizabeth Johnston, Elizabeth Cricket, Mary Bonner, Elizabeth Green, Lydia Bonner, Mary Ramsay, Sarah Howe, Anne Horniblow, Lydia Bennet, Mary Hunter, Marion Wells, Tresia Cunningham, Anne Anderson, Elizabeth Roberts, Sarah Mathews, Elizabeth Roberts, Anne Haughton, Elizabeth Roberts, Elizabeth Beasly.

From England, in January 1775, 16 year-old Arthur Iredell wrote to his older brother who was a judge based in Edenton, James Iredell (1751-1799), describing the British reaction to the Edenton Tea Party. According to Arthur Iredell, the incident was not taken seriously in England, because it was led by women.

Philip Dawes, A Society of Patriotic Ladies at Edenton in North Carolina. Published in London in 1775.

British journalists & cartoonists depicted the women in a negative light, as bad mothers & loose women. In a satirical cartoon published in London in March of 1775, the North Carolina ladies were drawn as female versions of the much maligned macaroni characters of the period.

Arthur Iredell sarcastically wrote to his brother James, who would later become one of the first associates of the United States Supreme Court, back in North Carolina, I see by the newspapers the Edenton ladies have signalized themselves by their protest against tea-drinking. The name of Johnston [the maiden name of Mrs. James Iredell] I see among others; are any of my sisters relations patriotic heroines?

Is there a female congress at Edenton, too? I hope not, for we Englishmen are afraid of the male congress, but if the ladies, who have ever since the Amazonian era been esteemed the most formidable enemies: if they, I say, should attack us, the most fatal consequence is to be dreaded.

So dextrous in the handling of a dart, each wound they give is mortal: whilst we, so unhappily formed by nature, the more we strive to conquer them, the more we are conquered.

The Edenton ladies, conscious, I suppose, of this superiority on their side, by a former experience, are willing, I imagine, to crush us into atoms by their omnipotency: the only security on our side to prevent the impending ruin, that I can perceive, is the probability that there are but few places in America which possess so much female artillery as Edenton.

Perhaps because of her husband James Iredell's official position, Hannah Johnston Iredell refrained from signing resolutions supporting the First North Carolina Provincial Congress, which voted to boycott certain British products. However, Hannah's sisters & her sisters-in-law signed the petition.

Not about to be outdone by their neighbors & not at all deterred by the sarcastic English press, the patriotic ladies of Wilmington, North Carolina, held their own “party” in the spring of 1775, actually burning their tea.

Janet Schaw, a visitor from Scotland who had no sympathy for the colonial rebellion, reported the event in her journals, noting that not everyone in Wilmington approved of the protest: The Ladies have burnt their tea in a solemn procession, but they had delayed however till the sacrifice was not very considerable, as I do not think any one offered above a quarter of a pound. The people in town live decently, and tho’ their houses are not spacious, they are in general very commodious and well furnished.

All the Merchants of any note are British and Irish,and many of them very genteel people. They all disapprove of the present proceedings. Many of them intend quitting the country as fast as their affairs will permit them, but are yet uncertain what steps to take.

But the women patriots had just begun to fight. Purdie's Virginia Gazette reported on May 3, 1775, that women were giving their jewelery to support the Continental Congress like “Roman Females” before them and will “fearless take the field against the ememy” for their glorious cause if their services are needed.

Women began to write letters about the revolutionary cause to their local newspapers. One anonymous women wrote a letter urging her fellow women to sacrifice for the war in Dixon's Virginia Gazette of January 13, 1776. Anne Terrel of Bedford County, Virginia also wrote in the same newspaper to support of the Revolutionary War on September 21, 1776.

During the Revolution more than 20,000 women became army camp followers--cooking, laundering, mending, and acting as nurses for the soldiers. Camp followers received half the food ration, when there was food at all, and minimal compensation. When the British occupied a town, they sometimes brutalized colonial women & their children. Hundreds of women took up arms to serve as soldiers & others served as spies for the colonial army.

Even those women left at home to raise the family & manage the business or the farm helped as they could. One woman passing an evacuated house in Woodbridge, New Jersey, looked in the window & saw a drunken Hessian soldier. She went home, got an old firelock, returned to take the Hessian’s firearms & then walked him about a mile to the patrol guard of the New Jersey regiment to delivered her prisoner. The incident was reported in Dixon's Virginia Gazette on April 18, 1777.

As the war progressed, women began collecting & contributing funds to equip local troops, where their kinfolk & neighbors were serving. The light horsemen of General Nelson of the Virginia Cavalry received just such donations according to Purdie's Virginia Gazette of June 12, 1778.

After the successful war, most male landowners could vote in the new republic. Women were granted the right to vote in the United States of America in 1920.

1733 Woman's Tale - The Tea Table

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This story about the miraculous virtues of tea was printed in the Rhode Island Gazette. Tea was reportedly introduced into the British American colonies in 1714. This is the 1758 John Potter Overmantle at the Newport Historical Society in that state. John Potter and his family are serving tea with a young male house slave attending them.

This hilarious gentle woman's tale from the 1733 Pennslyvania newspaper has it all. It tells of the 18th century woman having to give all her money to her husband when they marry, but holding a little back, just in case. He drinks & gambles & pays little attention to his business. She uses tea to lure him back & build a happy home. She is a one woman consumer revolution!

Pennsylvania Gazette May 31, 1733 (From the Rhode Island Gazette)

THE TEA TABLESIR, I am an honest Tradesman's only Daughter, and some Years ago marry'd a Tradesman of his Town. You will believe I lov'd him, when I inform you, that he had nothing to depend on But his Trade, and I was Owner of an Estate, left to me by my Father, richly worth, at that Time of Day, near a Thousand Pounds, part of which consisted of a good House well furnish'd.

My Husband was before Marriage something addicted to Drinking & Gaming, which I did not very well like, but had the Vanity to think I could cure him by good Management of his Temper, which I thought I pretty well knew.

The usual Diversions of a Wedding being over, we did well for about six Months. My Husband was careful and diligent: His Affairs in the Shop went on smoothly and prosperously, and my Kitchen (tho' I say it) was as well manag'd as any in our Town.

But, to my Grief, I afterwards found, that my Husband renew'd his Acquaintance with his old Companions, and needed no great Invitation to a Tavern.

His Shop was left often to the Care (or rather Carelessness) of his Apprentices, and at some Times when his Presence was most wanted in it. They spoilt as much Work as they did, when they happen'd not to stand still for want of Work laid out for them.

His Customers, on this Account, had almost all left him, and yet I was urg'd, Time after Time, to call in my Money at Interest to buy Stuff, as he said. I call'd all in that he knew was out, but reserv'd the rest for my own Support; apprehending that this way of buying Stuff would bring me to Beggary.

After most of the Money call'd in was spent upon Stuff, my best Household Goods were sold to buy Stuff too; and it came to that Pass at last we could scarcely get any thing to stuff our Bellys, or cloath our Backs.

As it is not the Business of a Woman to command, I began, in this Extremity, to project Relief. I knew he lov'd Gaming, and to please him this Way, I bought a Wheel of Fortune, a Snake Board, a Back Gammon Table, a Set of Nine Pins, and had a good Alley made in the Garden. If I could have afforded it, I would have purchas'd a Shuffle Board and Billiard Table; for I had two large Rooms stripp'd of all their Furniture to buy Stuff, where they might have been very conveniently plac'd.

However, I took a Game now and then with my Husband, either on the Wheel of Fortune, at Cards, or some other Game I had Materials for; which had this good Effect, that it kept him something more at home than formerly.

Yet strong Liquor he must have, and for this he went to the Taverns. To cure him effectually of rambling abroad, I concluded to buy a Stock of Liquors which pleas'd him best, and keep them in the House for him.

1752-58 Sea Captains Carousing in Surinam” by John Greenwood (American artist, 1727 - 1792)

But happily for me, an old Woman to whom I communicated my Design, inform'd me, that she heard Madam Such a One say, Tea was as spiricus, and more wholesome than any strong Drink, be it Punch, be it Wine, be it Cyder, be it Brandy, be it Rum, be it what it will.

This Information of my Neighbour alter'd my Resolution, and I bought a Tea Table, with its Appurtenances of Earthen, Bath Metal, and Nine Canisters of Tea. I confess my covetous Humour and Unaquaintance with Tea had like to have ruin'd me: For the Cups were so small, and the Tea so weak my Husband said it was drinking Water by Drops.

I therefore bought a large home made Tea Table, and a Set of Earthen Plates and Punch Bowls; one of which Bowls (by the Direction of a Gentlewoman in the Neighbourhood) I fill'd with good strong Tea for my Husband, who then thought it was something like Drinking.

By Degrees his Desire of strong Liquor wholly left him, and he became an Admirer of Tea; but I found the Love of it did not grow upon him so fast as to oblige me to buy larger Bowls. In a Months Time he was contented with the small Tea Table and Cups and Saucers.

By his Consent I sold the Punch Bowls to a Tavern Keeper, and (to my great Comfort) he has not seen them since. His Inclination to Gaming abating, I burnt my Nine Pins, Frame and all, and dispos'd of all the rest of my Gaming Tools, except the Back Gammon Table, on which we sometimes take a Game in an Evening for a Cup of Tea in the Morning.

This Way of Living has made so great an Alteration in my Husband, that he does not require the tenth Part of the Stuff he us'd to do, and yet does more Work, gets more Money, and is in good Credit with his Neighbours.

The Money and Time he would have spent in Drinking and Gaming, had he not left them off, has, within these two Years past, by my Reckoning, refurnish'd my two great Rooms, supply'd the Tea Table, and purchas'd two good Milch Cows.

So that besides our having always Milk enough and to spare, for the Family, (and other Wholesome Provisions) I am never at a loss for Cream and Butter with my Tea; and in short, as the saying is, we live together as happy as the Days are long.

I am Sir, Yours, Patience Teacraft.

Biography - American Shaker Founder "Mother" Ann Lee 1736-1784

Shaker Village, Canterbury, New Hampshire

Ann Lee (1736-1784), founder of the United Society of Believers in Christ’s Second Appearing, commonly called Shakers in the United States, was born in Manchester, England, one of 8 children of John Lees, a blacksmith living on Toad Lane, & his wife. Ann later shortened her surname to Lee. She had no schooling. Early in her teens she went to work in a textile mill, preparing cotton for the looms & cutting velvet & hatter’s fur. There she was distinguished for her “faithfulness, neatness, prudence & economy.” She was a serious girl, “not addicted to play;” she brooded often about sin & the world’s wrongs.

In her twenties 2 events occurred which changed the courser of Ann Lee’s life. In 1758, she joined a society led by James Wardley, a tailor, & his wife Jane, former Quakers, who upon coming under the influence of the French Prophets, or Camisards, had separated from the Friends. From their manner of worship, which consisted of singing, dancing, shouting, shaking, & speaking in new tongues, they became known as “Shakers.” They prophesied that the 2nd coming of Christ was at hand, but otherwise had no definite creed.

The 2nd turning point in Ann’s life was her marriage. At the urging of relatives, she reluctantly consented to wed Abraham Standerin (Stadley or Stanly), a blacksmith employed in her father’s shop. She was still a member of the Church of England, for the banns were published in the Cathedral, Ann & Abraham signing by mark only. After the marriage (Jan. 5, 1762) the couple made their home with her parents, where in the course of the next few years 4 children were born to them, all of whom died in infancy. The deliveries were difficult, & Ann was near death after the birth of the last child.

This unwanted marriage which ended in tragedy, took its toll of the young wife. Worn by hears of toil in the mills, subject to the wretched conditions of an overcrowded slum, she broke down completely. Obsessed by the fears that the deaths of her children were a punishment for her concupiscence, her “violation of God’s laws,” she mortified herself, foregoing sleep & all but the meanest food, until, weak & wasted, she felt “as helpless as an infant.”

While Ann Lee was wasting away in jail, in the summer of 1770, she claimed that "by a special manifestation of divine light the present testimony of salvation and eternal life was fully revealed to her," and by her to the society, "by whom she from that time was acknowledged as mother in Christ, and by them was called Mother Ann."

"She saw the Lord Jesus Christ in his glory, who revealed to her the great object of her prayers, and fully satisfied all the desires of her soul. The most astonishing visions and divine manifestations were presented to her view in so clear and striking a manner that the whole spiritual world seemed displayed before her. In these extraordinary manifestations she had a full and clear view of the mystery of iniquity, of the root and foundation of human depravity, and of the very act of transgression committed by the first man and woman in the garden of Eden. Here she saw whence and wherein all mankind were lost from God, and clearly realized the only possible way of recovery."

"By the immediate revelation of Christ, she henceforth bore an open testimony against the lustful gratifications of the flesh as the source and foundation of human corruption; and testified, in the most plain and pointed manner, that no soul could follow Christ in the regeneration while living in the works of natural generation, or in any of the gratifications of lust."

Returning to the Wardleys, she once again found protection from the buffetings of fate. Now she had a mission, one that elevated her, about 1770, to leadership in the society. Two years later, when the Shakers began to carry their crusade into the streets & churches, they experienced their first “persecution.” Twice, in 1772 & 1773, Ann & her companions were arrested & imprisoned for breach of the Sabbath. She was confined to the “Dungeons” & from there transferred to Bedlam, the Manchester Infirmary. In these prisons she had her “grand vision” of the transgression of the first man & woman in the garden of Eden. Here she received her divine commission to complete Christ’s work. “It is not I that speak,” she told her followers, "it is Christ who dwells in me.” This intimate presence (“I converse with Christ; I feel him present with me, as sensible as I feel my hands together”) was later interpreted by her followers as constituting the second coming of Christ.

After her release from confinement, the Shakers received a “revelation” that the opening of the gospel would occur not in old England but in America. Accordingly Ann - now called Mother, of Mother of the New Creation - sailed for America on May 19, 1774, accompanied by her brother William, her chief disciple James Whittaker, & 6 others, including, strangely enough, her husband. They landed in New York on Aug. 6 & for a time went their separate ways in search of employment. Her husband Abraham found solice in drinking & left his wife. Whittaker, William Lee, & John Hocknell, the only “wealthy” members of the sect, eventually acquired a tract of land in Niskayuna (later Watervliet), near Albany, N.Y., where the Shakers settled in the spring of 1776.

A Shaker Dwelling in Mount Lebanon, New York

Here, after 4 years of isolation, came their first opportunity to preach the gospel, as an aftermath of a New Light Baptist revival in & around New Lebanon, N.Y. Hearing of a people who proclaimed that the millennium had already begun, disillusioned subjects of the revival flocked to Niskeyuna to see “the woman clothed with the sun.” Conversions rapidly increased. The prophetess was imprisoned for several months in 1780 on false charges of aiding the British, her pacifist principles having roused suspicion among her patriot neighbors. But after her release she continued her work, carry out, in 1781-83, an arduous but successful proselyting mission into parts of eastern New York & New England. When she died, in the fall of 1784, soon after her return to Nisheyuna, the foundation had been laid for eleven communities. She was buried in the Shaker cemetery at Niskeyuna. Her immediate successor, James Whittaker, lived only three more years, but her work was carried forward & systematized by the next heads of the society, Joseph Meacham & Lucy Wright.

Shakers Dancing

Mother Ann Lee must have had a magnetic personality, for during her career she attracted individuals from every walk of life, & after her death her spirit persisted as an ever-present mother image in the order. Physically she was of medium height, with a fair complexion, blue eyes, & chestnut brown hair. Her teaching was simple: confession was the doorway to salvation, celibacy its rule & cross. She envisaged a fellowship like that of the primitive Christian church, where “all that believed were together & had all things in common.” Like the Quakers, she took a firm stand against slavery, the taking of oaths, the bearing of arms. Repeatedly she counseled neatness, economy, charity to the poor.

While she strictly enjoined celibacy on her followers & for a time seems to have condemned marriage in the outside world as well, she later modified her views, holding that marriage was permissible on the “Adamic plane,” but that there was a higher plane, one nearer perfection, a “resurrection order” that was free of all carnal lust. In this order all should have equal privileges regardless of sex, race, or temporal possessions.

Mother Ann Lee was obsessed about “lust” & her messianic pretensions, but she did inspire a movement deeply religious in aspiration & essentially democratic in practice. Her advocacy of equal rights & responsibilities for women in the Shaker society anticipated the feminist movement in America. Her belief in an equalitarian order, in the dignity of labor, & in the rights of conscience accorded with American idealism. Hers was probaby the most successful experiment in religious communitarianism in American history.

A Group of Shakers

A little more about Mother Ann's theory of lust & salvation -- from a volume of "Hymns and Poems for the Use of Believers" (Watervliet, Ohio, 1833), Adam is made to confess the nature of his transgression and the cause of his fall, in a dialogue with his children:

"First Adam being dead, yet speaketh, in a dialogue with his children.

"Children. First Father Adam, where art thou?
With all thy num'rous fallen race;
We must demand an answer now,
For time hath stript our hiding-place.
Wast thou in nature made upright—
Fashion'd and plac'd in open light?

"Adam. Yea truly I was made upright:
This truth I never have deni'd,
And while I liv'd I lov'd the light,
But I transgress'd and then I died.
Ye've heard that I transgress'd and fell—
This ye have heard your fathers tell.

"Ch. Pray tell us how this sin took place—
This myst'ry we could never scan,
That sin has sunk the human race,
And all brought in by the first man.
'Tis said this is our heavy curse—
Thy sin imputed unto us.

"Ad. When I was plac'd on Eden's soil,
I liv'd by keeping God's commands—
To keep the garden all the while,
And labor, working with my hands.
I need not toil beyond my pow'r,
Yet never waste one precious hour.

"But in a careless, idle frame,
I gazed about on what was made:
And idle hands will gather shame,
And wand'ring eyes confuse the head:
I dropp'd my hoe and pruning-knife,
To view the beauties of my wife.

"An idle beast of highest rank
Came creeping up just at that time,
And show'd to Eve a curious prank,
Affirming that it was no crime:—
'Ye shall not die as God hath said—
'Tis all a sham, be not afraid.'

"All this was pleasant to the eye,
And Eve affirm'd the fruit was good;
So I gave up to gratify
The meanest passion in my blood.
O horrid guilt! I was afraid:
I was condemn'd, yea I was dead.

"Here ends the life of the first man,
Your father and his spotless bride;
God will be true, his word must stand—
The day I sinn'd that day I died:
This was my sin, this was my fall!—
This your condition, one and all.

"Ch. How can these fearful things agree
With what we read in sacred writ—
That sons and daughters sprung from thee,
Endu'd with wisdom, power, and wit;
And all the nations fondly claim
Their first existence in thy name?

"Ad. Had you the wisdom of that beast
That took my headship by deceit,
I could unfold enough at least
To prove your lineage all a cheat.
Your pedigree you do not know,
The SECOND ADAM told you so.
"When I with guile was overcome,
And fell a victim to the beast,
My station first he did assume,
Then on the spoil did richly feast.
Soon as the life had left my soul,
He took possession of the whole.

"He plunder'd all my mental pow'rs,
My visage, stature, speech, and gait;
And, in a word, in a few hours,
He was first Adam placed in state:
He took my wife, he took my name;
All but his nature was the same.

"Now see him hide, and skulk about,
Just like a beast, and even worse,
Till God in anger drove him out,
And doom'd him to an endless curse.
O hear the whole creation groan!
The Man of Sin has took the throne!

"Now in my name this beast can plead,
How God commanded him at first
To multiply his wretched seed,
Through the base medium of his lust.
O horrid cheat! O subtle plan!
A hellish beast assumes the man!

"This is your father in my name:
Your pedigree ye now may know:
He early from perdition came,
And to perdition he must go.
And all his race with him shall share
Eternal darkness and despair."

The same theory of the fall is stated in another hymn:
p. 123

"We read, when God created man,
He made him able then to stand
United to his Lord's command
That he might be protected;
But when, through Eve, he was deceiv'd,
And to his wife in lust had cleav'd,
And of forbidden fruit receiv'd,
He found himself rejected.

"And thus, we see, death did begin,
When Adam first fell into sin,
And judgment on himself did bring,
Which he could not dissemble:
Old Adam then began to plead,
And tell the cause as you may read;
But from his sin he was not freed,
Then he did fear and tremble.

"Compell'd from Eden now to go,
Bound in his sins, with shame and woe,
And there to feed on things below—
His former situation:
For he was taken from the earth,
And blest with a superior birth,
But, dead in sin, he's driven forth
From his blest habitation.

"Now his lost state continues still,
In all who do their fleshly will,
And of their lust do take their fill,
And say they are commanded:
Thus they go forth and multiply,
And so they plead to justify
Their basest crimes, and so they try
To ruin souls more candid."

The "way of regeneration" is opened in another hymn in the same collection:
p. 124

"Victory over the Man of Sin.

"Souls that hunger for salvation,
And have put their sins away,
Now may find a just relation,
If they cheerfully obey;
They may find the new creation,
And may boldly enter in
By the door of free salvation,
And subdue the Man of Sin.

"Thus made free from that relation,
Which the serpent did begin,
Trav'ling in regeneration,
Having pow'r to cease from sin;
Dead unto a carnal nature,
From that tyrant ever free,
Singing praise to our Creator,
For this blessed jubilee.

"Sav'd from passions, too inferior
To command the human soul;
Led by motives most superior,
Faith assumes entire control:
Joined in the new creation,
Living souls in union run,
Till they find a just relation
To the First-born two in one.

"But this prize cannot be gained.
Neither is salvation found,
Till the Man of Sin is chained,
And the old deceiver bound.
All mankind he has deceived,
And still binds them one and all,
Save a few who have believed,
And obey'd the Gospel call.

"By a life of self-denial,
True obedience and the cross,
We may pass the fiery trial,
Which does separate the dross. p. 125
If we bear our crosses boldly,
Watch and ev'ry evil shun,
We shall find a body holy,
And the tempter overcome.

"By a pois'nous fleshly nature,
This dark world has long been led;
There can be no passion greater—
This must be the serpent's head:
On our coast he would be cruising,
If by truth he were not bound:
But his head has had a bruising,
And he's got a deadly wound.

"And his wounds cannot be healed,
Light and truth do now forbid,
Since the Gospel has revealed
Where his filthy head was hid:
With a fig-leaf it was cover'd,
Till we brought his deeds to light;
By his works he is discover'd,
And his head is plain in sight."

Following the doctrines were put forth by Ann Lee, & elaborated by her successors:

I. That God is a dual person, male and female; that Adam was a dual person, being created in God's image; and that "the distinction of sex is eternal, inheres in the soul itself; and that no angels or spirits exist who are not male and female."

II. That Christ is a Spirit, and one of the highest, who appeared first in the person of Jesus, representing the male, and later in the person of Ann Lee, representing the female element in God.

III. That the religious history of mankind is divided into four cycles, which are represented also in the spirit world, each having its appropriate heaven and hell. The first cycle included the antediluvians—Noah and the faithful going to the first heaven, and the wicked of that age to the first hell. The second cycle included the Jews up to the appearance of Jesus; and the second heaven is called Paradise. The third cycle included all who lived until the appearance of Ann Lee; Paul being "caught up into the third heaven." The heaven of the fourth and last dispensation "is now in process of formation," and is to supersede in time all previous heavens. Jesus, they say, after his death, descended into the first hell to preach to the souls there confined; and on his way passed through the second heaven, or Paradise, where he met the thief crucified with him.

IV. They hold themselves to be the "Church of the Last Dispensation," the true Church of this age; and they believe that the day of judgment, or "beginning of Christ's kingdom on earth," dates from the establishment of their Church, and will be completed by its development.

V. They hold that the Pentecostal Church was established on right principles; that the Christian churches rapidly and fatally fell away from it; and that the Shakers have returned to this original and perfect doctrine and practice. They say: "The five most prominent practical principles of the Pentecost Church were, first, common property; second, a life of celibacy; third, non-resistance; fourth, a separate and distinct government; and, fifth, power over physical disease." To all these but the last they have attained; and the last they confidently look for, and even now urge that disease is an offense to God, and that it is in the power of men to be healthful, if they will.

VI. They reject the doctrine of the Trinity, of the bodily resurrection, and of an atonement for sins. They do not worship either Jesus or Ann Lee, holding both to be simply elders in the Church, to be respected and loved.

VII. They are Spiritualists. "We are thoroughly convinced of spirit communication and interpositions, spirit guidance and obsession. Our spiritualism has permitted us to converse, face to face, with individuals once mortals, some of whom we well knew, and with others born before the flood." * They assert that the spirits at first labored among them; but that in later times they have labored among the spirits; and that in the lower heavens there have been formed numerous Shaker churches. Moreover, "it should be distinctly understood that special inspired gifts have not ceased, but still continue among this people." It follows from what is stated above, that they believe in a "probationary state in the world of spirits."

VIII. They hold that he only is a true servant of God who lives a perfectly stainless and sinless life; and they add that to this perfection of life all their members ought to attain.

IX. Finally, they hold that their Church, the Inner or Gospel Order, as they call it, is supported by and has for its complement the world, or, as they say, the Outer Order. They do not regard marriage and property as crimes or disorders, but as the emblems of a lower order of society. And they hold that the world in general, or the Outer Order, will have the opportunity of purification in the next world as well as here.

This posting based, in part, on information from Notable American Women edited by Edward T James, Janet Wilson James, Paul S Boyer, The Belknap Press of Harvard University, Cambridge, Massachusetts. 1971

Biography - 1738 South Carolina Newspaper Publisher - Immigrant & Widow Elizabeth Timothy

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Elizabeth Timothy (d. 1757), printer & newspaper publisher, was born in Holland. She left Holland in 1731, with her husband Lewis & their 4 young children, all under the age of 6, sailing from Rotterdam in 1731, with other French Huguenots fleeing the Edict of Nantz, arriving in Philadelphia that September.

The family settled in Philadelphia, where Timothée, fluent in French, advertised in Benjamin Franklin's Pennsylvania Gazette that he would like to tutor French. The ever-practical Franklin saw a potential opportunity with the multi-lingual Timothee & persuaded him to become the editor of the 1st German newspaper in the colony Philadelphische Zeitung, but the operation lasted only for 2 months.

Although the German paper failed, Franklin must have been impressed with Timothée, for he next became librarian of Franklin’s Philadelphia Library Company, & a journeyman printer at Franklin's Pennsylvania Gazette. Franklin was teaching Timothee the printing business.

Franklin had contracted with Thomas Whitmarsh, to Charles Town to establish the South-Carolina Gazette. Not long after the paper began publication, Whitmarsh died of yellow fever & Timothée was persuaded to take his place.

Franklin & Timothée signed a 6-year contract with Franklin furnishing the press & other equipment, paying 1/3 of the expenses, & receiving 1/3 of the profits from the joint venture. The contract included a clause declaring that if Timothee died, his son Peter would take over the operation.

In 1733, Timothée did revive the South-Carolina Gazette, the colony’s first permanent newspaper. The early issues of the Gazette listed Louis Timothée as the publisher, but he soon anglicized his name to "Lewis Timothy."

The following year, his wife & children joined him in Charles Town, where they became members of St. Philip's Anglican Church. Timothée also helped organize a subscription postal system originating at his printing office &, in 1736, obtained a land grant of 600 acres & a town lot in Charles Town.

But 2 years later, Lewis Timothy died in an accident in December 1738. Without missing an issue, his widow continued publication of the Gazette in the name of her eldest son, Peter, who was then about 13 years old. A year remained on the contract with Franklin.

Because of her son's youth, Elizabeth Timothy assumed control of the printing operation. The publisher, however, was listed as Peter Timothy to comply with the contract. She asked the paper’s readers "to continue their Favors and good Offices to this poor afflicted Widow and six small children and another hourly expected."

As official printer for the province, Elizabeth Timothy printed acts & other proceedings for the Assembly. In addition to the Gazette, she printed books, pamphlets, tracts, & other publications. The colophon "Peter Timothy" appeared after each. However, she made most of the decisions in the operation of the business.

In addition to the newspaper, at least 20 imprints were issued during the years (1739-45) of Elizabeth Timothy’s connection with the printing business. According to Benjamin Franklin, the widow was far superior to her husband in the operation of the business.

In his autobiography, Franklin described Timothy as "a man of learning, & honest but ignorant in matters of account; & tho' he sometimes made me remittances, I could get no account from him, nor any satisfactory state of our partnership while he lived."

On the other hand, Franklin found that Elizabeth Timothy “continu’d to account with the greatest Regularity & Exactitude every Quarter afterwards; & manag’d the Business with such Success that she not only brought up reputably a Family of Children, but at the Expiration of the Term was able to purchase of me the Printing House & establish her Son in it.”

When Peter Timothy turned 21 in 1746, he assumed operation of the Gazette, & his mother opened a book & stationery store next door to the printing office on King Street.

In a Gazette ad published in October 1746, she announced the availability of books such as pocket Bibles, spellers, primers, & books titled Reflections on Courtship & Marriage, Armstrong's Poem on Health, The Westminster Confession of Faith, & Watts' Psalms & Hymns. She also offered bills of lading, mortgages, bills of sale, writs, ink powder, & quills to local Charlestonians.

She operated her shop for about a year, but during that time she advertised in the Gazette that she planned to leave the province & asked that anyone who owed money to her or to her husband's estate settle their debts within 3 months.

It is unclear when she left Charles Town or where she made her new home. But by 1756, she had returned to Charles Town: & on April 2, 1757, she wrote her will & died within a month. Her property included 3 houses, a tract of land, & 8 slaves.

Lewis & Elizabeth Timothy had 6 children: Peter, Louisa (Mrs. James Richards), Charles (d. September 1739), Mary Elizabeth (Mrs. Abraham Bourquin), Joseph (d. October 1739), & Catherine (Mrs. Theodore Trezevant). Their son Peter Timothy (c.1725-1782) continued to publish the South-Carolina Gazette, gained distinction as one of the leading American printers of his generation, & was prominent in South Carolina’s Revolutionary movement.
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