.
Mercy Otis Warren (1728-1814), poet, patriot, & chronicler of the Revolution, was born in Barnstable, Massachusetts, the 1st daughter & 3rd of the 13 children of James & Mary (Allyne) Otis. Her mother was a great-granddaughter of Edward Dotey, who had come to the colonies as a servant on board the Mayflower. A great-great-grandfather, John Otis, had settled in Hingham, Mass., early in the 17th century. By the 18th century, the Otis family had become established in Barnstable, on Cape Cod.
1763 Mercy Otis Warren (1728-1814) by John Singleton Copley (1738-1815)
Mercy’s father prospered as a farmer, merchant, & lawyer & served as judge of the county court of common pleas & as colonel of the local militia. The Otises made sure that their sons were prepared for college, but the daughters were given no formal education. Mercy was allowed to sit in on her brothers’ lessons, while they were being tutored by their uncle, a local minister; & she had free access to her uncle’s library.
On Nov, 14, 1754, at 26, she married to James Warren of Plymouth, a merchant & farmer & a Harvard graduate. They had 5 sons, James (1757), Winslow (1759), Charles (1762), Henry (1764), & George (1766). As the American colonies came into increasing conflict with England, her relatives’ activities drew Mercy Warren close to public affairs. Her father was a justice of the peace. Her husband was a member of the Massachusetts legislature. Her brother James initially served as a king’s advocate & then, after resigning his royal appointment, he became a leading spokesman against writs of assistance. Mrs. Warren found that her home in Plymouth, had become a meeting place of leading opponents of royal policy within Massachusetts, including, John & Samuel Adams. Her own contribution was to write in support of the revolutionary cause. She had composed poems as early as 1759, & she now turned to political satire.
Warren couched her satiric thrusts in dramatic form, written to be read, not performed. Her first play, The Adulateur, appeared anonymously in 2 installments in the Boston newspaper the Massachusetts Spy during 1772; &, with additions apparently written by someone else, was reprinted separately the following year. In it Thomas Hutchinson, royal governor of Massachusetts, was depicted in the guise of Rapatio, the ruler of the mythical country of Servia, who hoped to crush “the ardent love of liberty in Servia’s free-born sons.”
Soon afterward, she wrote The Defeat, again with “Rapatio” as villain. In her next play, The Group, published in Boston in 1755, Massachusetts Tories, as evil as ever, were disguised under such names as Judge Meagre, Brigadier Hateall, Sir Spendall, & Hum Humbug. The Blockheads (1776) & The Motley Assembly (1779) were probably also written by Warren, though the evidence of authorship is not definite.
In 1790, she published Poems, Dramatic & Miscellaneous, a collection that included 2 verse dramas, The Sack of Rome & The Ladies of Castle-each a tract on behalf of human liberty, in which the characters are handled with more subtlety & warmth than in her political satires. On the whole, Warren’s plays possess no particularly remarkable literary merit, but they are testimony to the imagination of a woman who never traveled out of Massachusetts, & who probably never saw a play performed on the stage.
During & after the Revolution, the Warrens suffered something of a political & social decline, James Warren lost his seat in the legislature in 1780, & their sons failed to obtain political preferment despite Mrs. Warren’s active intercession with their old friend John Adams & other persons in power.
Late in that decade both James & Mercy Warren were accused by local political conservatives of having been sympathetic to Shays’ Rebellion, the uprising of western Massachusetts farmers, & even of having supported it. Nowhere in her surviving letters does Warren voice any support for the rebellion. Her son Henry served with the government troops sent to suppress it; & she later, in the final volume of her history of the American Revolution, sharply criticized the Shay’s insurgents.
The accusations against Mrs. Warren may have been an attempt to discredit her because of her spirited opposition to the ratification of the federal Constitution during the winter of 1787-88, in her Observations on the New Constitution (1788). Federalist Boston was still further antagonized by her defense of the French Revolution, in the preface which she wrote in 1791, for the American edition of her friend Mrs. Catharine Macaulay Graham’s attack upon Edmund Burke.
Her letters to John Adams often contained a little gossip of the day. In a letter to him, dated October, 1778, she mentions Benjamin Franklin: "Are you, sir, as much in the good graces of the Parisian ladies, as your venerable colleague, Dr. F-? We often hear he is not more an adept in politics than a favorite of the ladies. He has too many compliments of gratulation and esteem from each quarter of the globe, to make it of any consequence whether I offer my little tribute of respect or not. Yet I would tell him as a friend to mankind, as a daughter of America, and a lover of every exalted character, that no one more sincerely wishes the continuance of his health and usefulness; and so disinterested is my regard, that I do not wish him to leave the soft caresses of the court of France; for his unpolished countrywomen will be more apt to gaze at and admire the virtues of the philosopher, than to embrace the patriotic sage."
During these years after the Revolution, Warren continued the writing of her major literary work, the 3-volume History of the Rise, Progress & Termination of the American Revolution (1805), which she had begun in the late 1770’s. Although no less reliable than other histories from the same period, her work is now useful chiefly for its vigorous personal opinions of people & events she had known firsthand.
Publication of her history brought into the open the rupture in the friendship between herself & John Adams, which had begun with the divergence of their political views & her anger at his failure to assist the Warrens’ political fortunes. Her accusations in her History that Adams had “forgotten the principles of the American revolution” & that he was guilty of “pride of talents & much ambition” piqued the ex-president, & several heated letters were exchanged between them. Eventually, in 1812, Elbridge Gerry succeeded in effecting a reconciliation of sorts. Adams still somewhat regretted, however, that he & his wife, Abigail, had been among the first to encourage Mrs. Warren to write her account. “History,” he complained to Gerry, “is not the Province of the Ladies.”
Warren would certainly have disagreed. She was something of a feminist by the standards of her time. Political or legal rights for women were not an important issue in her day, but she deplored the fact that women were not generally given formal education & felt that they could well participate in many activities customarily restricted to men. On one occasion, she advised a friend that women should accept “the Appointed Subordination,” not because of any inherent inferiority, but “perhaps for the sake of Order in Families.”
Rochefoucault, in his Travels in the United States, speaks of Mrs. Warren's extensive & varied reading. She was then 70; and he says, " truly interesting; for, lively in conversation, she has lost neither the activity of her mind, nor the graces of her person."
For many years before her death, Mrs. Warren was afflicted with the failure of her sight; but she submitted to the trial with pious resignation, continuing to receive with cheerfulness the company that frequented her house, and to correspond with her friends by means of a secretary. A passage from a letter to one of her sons, written in 1799, amidst the convulsions in Europe, shows that she still occasionally indulged in the elaborate style so much in vogue: "The ices of the Poles seem to be dissolved to swell the tide of popularity on which swim the idols of the day; but when they have had their day, the tide will retire to its level, and perhaps leave the floating lumber on the strand with other perishable articles, not thought worth the hazard of attempting their recovery."
In relatively good health to the end of her long life. Mrs. Warren continued to correspond with her political & literary friends, & visitors reported that the fashionable woman’s conversation was still vigorous, her mind active. A lady who visited Mrs. Warren in 1807, described her as erect in person, & in conversation, full of intelligence and eloquence. Her dress was a steel-colored silk gown, with short sleeves and very long waist; the black silk skirt being covered in front with a white lawn apron. She wore a lawn mob-cap, & gloves covering the arm to the elbows, cut off at the fingers. Warren died in Plymouth, Mass., where she had spent most of her married life, at the age of 86, having survived her husband by 6 years. Her remains lie at Burial Hill, Plymouth.
David Lewis Sculpture of Mercy Otis Warren dedicated July 4th, 2001, in front of the Barnstable County Superior Courthouse.
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
.
Tampilkan postingan dengan label Woman Author. Tampilkan semua postingan
Tampilkan postingan dengan label Woman Author. Tampilkan semua postingan
Jumat, 20 Januari 2012
Rabu, 07 September 2011
Biography - Sophia Wigington Hume (1702-1774) South Carolina Quaker Minister & Religious Writer
.
Sophia Wigington Hume (1702-1774), Quaker minister & religious writer, was born in Charleston, SC., one of the children of Henry Wigington (Wiginton), a prosperous landowner & colony official, & Susanna (Bayley) Wigington. Henry Wigington was an Anglican; his wife had been brought up as a Quaker by her mother, Mary Fisher, who had been a minister in England before settling with her second husband in Charleston. Sophia Wigington was reared an Anglican & given an education fit for a young lady of fashion. She was married in 1721, to Robert Hume, a lawyer, landowner, & public official. Two of their children lived to adulthood: Susanna Wigington, born in 1722, & Alexander Wigington, 1729.
Though her mother returned to Quakerism before 1719, & tried to lead her children in that direction, Sophia Wigington Hume for a time remained a faithful Anglican. By her own account she practiced “the art of japanning with Prints,” lived books & music, delighted in plays & balls, passionately enjoyed fine clothes & jewelry, & walked aristocratically “with mincing Steps & outstretched Neck.” During two illnesses, however, she came to believe that these frivolities endangered her soul. The second crisis, which took place about 1740, three years after her husband’s death, led to a conversion that preoccupied her mind for the rest of her life. Believing that God would spare her only if she would forsake vanity for Quaker simplicity, she burned “the most vile” of her finery, but being a widow in reduced circumstances could not resist the temptation to sell her “Watch & Equipage chased with Heathenish Devices, as also Diamond ornament etc.” Shortly after her recovery she moved to England, where she lived in London near her daughter & finally joined the Society of Friends.
Sophia Hume became a public figure reluctantly in 1747, when she felt a divine call to return to Charleston to reprove the self-indulgences of the inhabitants & call them to repentance. She obeyed the call, even though it meant humiliating herself on the scene of her former elegance. Arriving near the end of the year, she carried out he mission at public meetings in spite of some rude interruptions. She also inspired the city’s small Quaker group to reviver regular worship. To spread her message farther, she wrote An Exhortation to the Inhabitants of the Province of South-Carolina &, to get it printed quickly, took the manuscript to Philadelphia. She spent several happy months in that city & in travel to attend nearby religious meetings & was entertained by leading Friends, who also raised money to publish her book. It was printed before the end of 1748 (& in five later editions in England & America); the author arrived home in London in December or January.
Though she preached publicly in South Carolina & Pennsylvania, Sophia Hume did not receive recognition as a minister from her monthly meeting in London until later, possibly not until 1763. As early as 1752, though, her utterances settled on two topics: decrying luxury & warning its devotees of their dangers; & exhorting Friends to renew sectarian strictness, a theme which probably explains the increasing respect for her ministry as zeal for this goal spread during the 1760’s. Her writings, while always frankly advocating Quaker principles, for the most part developed the first of these topics & were addressed to Christians at large. The Exhortation, with its parade of long quotations from the learned & its extensive examinations of Scripture, actually conveyed a fairly simple appeal for repentance & reformation, its strength derived from Sophia Hume’s lifelong gift for strong phrases & intense, incantation prose.
A Caution to Such as Observe Days & Times (published in its final form c. 1763) was briefer & better organized; though first written to denounce religious festivals, in the later editions it proceeded to offer incisive remarks on a number of theological & social topics. The social ethics were largely traditional, but she expounded a Quaker view of conversion with an unusual emphasis on the "rational pleasure & divine delight” produced by the irradiation of the believer by Christ’s light & the benevolence to all mankind that resulted from true love of God.
Among Quaker women of her day, Sophia Hume had an extraordinary knowledge of the arts, literature, & theology-to some extent the product of her years as an Anglican. Although conversion curbed & guided her intellectual pursuits within limits approved by Quakers, she yet found it hard to justify erudition in a woman-& harder to justify her public life-by her own principles. The result was a paradoxical career: as minister & write she upheld the traditional view that woman should lead a secluded life devoted to home & church; as a Quaker bluestocking she expounded Scripture & culled quotations from ancient & modern Christian writers to defend her sect & its tenet that the indwelling spirit of Christ is the most reliable source of religious truth.
She felt a divine call to service in Charleston again in 1767. The situation was dire: the fellowship of Friends there had dwindled to one, the old wooden meetinghouse was dilapidated, & a backslider claimed to own the land on which it stood. Though often compelled to rest her slight & ailing body, Sophia Hume managed to revive interest in Quakerism by preaching to large public meetings, & tried to persuade London & Philadelphia Friends to replace the old structure with a brick meetinghouse that would stand until God might gather a church to use it. Unable to win support for this plan, she embarked for England in April 1768. She died in 1774, presumably in London, of a seizure described as apoplexy. Her body was interred in Friends’ Burial Ground near Bunhill Fields.
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
.
Sophia Wigington Hume (1702-1774), Quaker minister & religious writer, was born in Charleston, SC., one of the children of Henry Wigington (Wiginton), a prosperous landowner & colony official, & Susanna (Bayley) Wigington. Henry Wigington was an Anglican; his wife had been brought up as a Quaker by her mother, Mary Fisher, who had been a minister in England before settling with her second husband in Charleston. Sophia Wigington was reared an Anglican & given an education fit for a young lady of fashion. She was married in 1721, to Robert Hume, a lawyer, landowner, & public official. Two of their children lived to adulthood: Susanna Wigington, born in 1722, & Alexander Wigington, 1729.
Though her mother returned to Quakerism before 1719, & tried to lead her children in that direction, Sophia Wigington Hume for a time remained a faithful Anglican. By her own account she practiced “the art of japanning with Prints,” lived books & music, delighted in plays & balls, passionately enjoyed fine clothes & jewelry, & walked aristocratically “with mincing Steps & outstretched Neck.” During two illnesses, however, she came to believe that these frivolities endangered her soul. The second crisis, which took place about 1740, three years after her husband’s death, led to a conversion that preoccupied her mind for the rest of her life. Believing that God would spare her only if she would forsake vanity for Quaker simplicity, she burned “the most vile” of her finery, but being a widow in reduced circumstances could not resist the temptation to sell her “Watch & Equipage chased with Heathenish Devices, as also Diamond ornament etc.” Shortly after her recovery she moved to England, where she lived in London near her daughter & finally joined the Society of Friends.
Sophia Hume became a public figure reluctantly in 1747, when she felt a divine call to return to Charleston to reprove the self-indulgences of the inhabitants & call them to repentance. She obeyed the call, even though it meant humiliating herself on the scene of her former elegance. Arriving near the end of the year, she carried out he mission at public meetings in spite of some rude interruptions. She also inspired the city’s small Quaker group to reviver regular worship. To spread her message farther, she wrote An Exhortation to the Inhabitants of the Province of South-Carolina &, to get it printed quickly, took the manuscript to Philadelphia. She spent several happy months in that city & in travel to attend nearby religious meetings & was entertained by leading Friends, who also raised money to publish her book. It was printed before the end of 1748 (& in five later editions in England & America); the author arrived home in London in December or January.
Though she preached publicly in South Carolina & Pennsylvania, Sophia Hume did not receive recognition as a minister from her monthly meeting in London until later, possibly not until 1763. As early as 1752, though, her utterances settled on two topics: decrying luxury & warning its devotees of their dangers; & exhorting Friends to renew sectarian strictness, a theme which probably explains the increasing respect for her ministry as zeal for this goal spread during the 1760’s. Her writings, while always frankly advocating Quaker principles, for the most part developed the first of these topics & were addressed to Christians at large. The Exhortation, with its parade of long quotations from the learned & its extensive examinations of Scripture, actually conveyed a fairly simple appeal for repentance & reformation, its strength derived from Sophia Hume’s lifelong gift for strong phrases & intense, incantation prose.
A Caution to Such as Observe Days & Times (published in its final form c. 1763) was briefer & better organized; though first written to denounce religious festivals, in the later editions it proceeded to offer incisive remarks on a number of theological & social topics. The social ethics were largely traditional, but she expounded a Quaker view of conversion with an unusual emphasis on the "rational pleasure & divine delight” produced by the irradiation of the believer by Christ’s light & the benevolence to all mankind that resulted from true love of God.
Among Quaker women of her day, Sophia Hume had an extraordinary knowledge of the arts, literature, & theology-to some extent the product of her years as an Anglican. Although conversion curbed & guided her intellectual pursuits within limits approved by Quakers, she yet found it hard to justify erudition in a woman-& harder to justify her public life-by her own principles. The result was a paradoxical career: as minister & write she upheld the traditional view that woman should lead a secluded life devoted to home & church; as a Quaker bluestocking she expounded Scripture & culled quotations from ancient & modern Christian writers to defend her sect & its tenet that the indwelling spirit of Christ is the most reliable source of religious truth.
She felt a divine call to service in Charleston again in 1767. The situation was dire: the fellowship of Friends there had dwindled to one, the old wooden meetinghouse was dilapidated, & a backslider claimed to own the land on which it stood. Though often compelled to rest her slight & ailing body, Sophia Hume managed to revive interest in Quakerism by preaching to large public meetings, & tried to persuade London & Philadelphia Friends to replace the old structure with a brick meetinghouse that would stand until God might gather a church to use it. Unable to win support for this plan, she embarked for England in April 1768. She died in 1774, presumably in London, of a seizure described as apoplexy. Her body was interred in Friends’ Burial Ground near Bunhill Fields.
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
.
Minggu, 31 Juli 2011
1703 English Female Author Publishes Poem on Marriage
.
Lady Mary Chudleigh
Lady Mary Chudleigh (1656-1710) was a woman ahead of her time, churning out feminist rhetoric even as she lived her life within the rigid confines of 17th-century England.
To The Ladies
Wife and servant are the same,
But only differ in the name:
For when that fatal knot is ty’d,
Which nothing, nothing can divide:
When she the word obey has said,
And man by law supreme has made,
Then all that’s kind is laid aside,
And nothing left but state and pride:
Fierce as an eastern prince he grows
And all his innate rigor shows:
Then but to look, to laugh, or speak,
Will the nuptual contract break.
Like mutes, she signs alone must make,
And never any freedom take:
But still be govern’d by a nod,
And fear her husband as a God:
Him still must serve, him still obey,
And nothing act, and nothing say,
But what her haughty lord thinks fit,
Who with the power, has all the wit.
Then shun, oh! shun that wretched state,
And all the fawning flatt’rers hate:
Value yourselves, and Men despise:
You must be proud, if you’ll be wise.
-Lady Mary Chudleigh
Mary Chudleigh was part of an intellectual circle that included Mary Astell, Elizabeth Thomas, Judith Drake, Elizabeth Elstob, Lady Mary Wortley Montagu, & John Norris. In her later years, she published a book of poetry (1703) & 2 books of essays, all dealing with feminist themes; 2 of her books went through 4 editions during the last 10 years of her life. Her poetry about human relationships has been anthologized & reprinted ever since.
Mary, the daughter of Richard Lee, was born in August of 1656, at Winslade in Devon, England. While she, like most women of her time, received little in the way of formal education, she read widely & educated herself in theology, science, & philosophy. She married Sir George Chudleigh of Ashton in Devon. They had at least three children: Eliza Maria, George (the next Sir George), Thomas, & possibly others. Little else is known about her life except for the fact that her daughter must have died young, as her grief is mentioned in her letters & some poetry. Mary Chudleigh died in 1710.
.
Lady Mary Chudleigh
Lady Mary Chudleigh (1656-1710) was a woman ahead of her time, churning out feminist rhetoric even as she lived her life within the rigid confines of 17th-century England.
To The Ladies
Wife and servant are the same,
But only differ in the name:
For when that fatal knot is ty’d,
Which nothing, nothing can divide:
When she the word obey has said,
And man by law supreme has made,
Then all that’s kind is laid aside,
And nothing left but state and pride:
Fierce as an eastern prince he grows
And all his innate rigor shows:
Then but to look, to laugh, or speak,
Will the nuptual contract break.
Like mutes, she signs alone must make,
And never any freedom take:
But still be govern’d by a nod,
And fear her husband as a God:
Him still must serve, him still obey,
And nothing act, and nothing say,
But what her haughty lord thinks fit,
Who with the power, has all the wit.
Then shun, oh! shun that wretched state,
And all the fawning flatt’rers hate:
Value yourselves, and Men despise:
You must be proud, if you’ll be wise.
-Lady Mary Chudleigh
Mary Chudleigh was part of an intellectual circle that included Mary Astell, Elizabeth Thomas, Judith Drake, Elizabeth Elstob, Lady Mary Wortley Montagu, & John Norris. In her later years, she published a book of poetry (1703) & 2 books of essays, all dealing with feminist themes; 2 of her books went through 4 editions during the last 10 years of her life. Her poetry about human relationships has been anthologized & reprinted ever since.
Mary, the daughter of Richard Lee, was born in August of 1656, at Winslade in Devon, England. While she, like most women of her time, received little in the way of formal education, she read widely & educated herself in theology, science, & philosophy. She married Sir George Chudleigh of Ashton in Devon. They had at least three children: Eliza Maria, George (the next Sir George), Thomas, & possibly others. Little else is known about her life except for the fact that her daughter must have died young, as her grief is mentioned in her letters & some poetry. Mary Chudleigh died in 1710.
.
Langganan:
Postingan (Atom)
Popular Posts
-
. 1730 John Smibert (American colonial era artist, 1688-1751) Sarah Middlecroft (Mrs Louis Boucher) Another rainy day here in Maryland. Been...
-
. 1729 John Smibert (American colonial era artist, 1688-1751). The Bermuda Group Family portraits are rare in early 18th century British col...
-
. Esther De Berdt (1746-1780) (Mrs. Joseph Reed) depicted in classical republican dress by Charles Willson Peale (1741-1827). Ester De Berdt...







