An Indomitable Woman Friend: Five Dead Babies, Spiritualism & Reform

While she was the wife of a prosperous textile manufacturer, all her affluence and “privilege” did not save her first child, born in 1829, from an early death — or the next four after him: all five died, one after another, in infancy or shortly afterward.

As the fifth one faded, Chace penned a rhymed plea

“Oh! no, it cannot, cannot be;
My darling babe will live.
He must not go away from me,
He is the last of five. . . .

And, much and often have I prayed,
That so it might not be;
That in a little coffin laid
This one I ne’er might see.

“Oh! Father, spare him longer yet,
Our lonely home to cheer.
We’ve often said it was for this
That Thou hast sent him here.”

But it was not to be.

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Charlotte Perkins Gilman & Progressive Friends

Charlotte Perkins Gilman was an early feminist writer and artist. She’s remembered today mainly as the author of “The Yellow Wallpaper,” a short story about . . . well, about a woman being driven mad by the restrictions of her environment and relationships. Some have called it a feminist classic.

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Progressive Friends vs Wealth Inequality: Many Good Questions, Few Good Answers . . . .

In 1856, the Pennsylvania Progressive Friends heard a report from a committee “appointed to consider whether any, and if any, what Limitations ought to be put to the Accumulation of Property in the hands of individuals, as well as corporations, and to suggest laws and other expedients, by which the enormous inequalities among the children … Continue reading Progressive Friends vs Wealth Inequality: Many Good Questions, Few Good Answers . . . .

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Quakers Scare the HELL Out Of A Proslavery Methodist Minister (Peacefully)

Moncure Conway (1832-1907) was a Virginian who started his career as a proslavery Methodist preacher. In the following passage from his Autobiography, he describes his encounter with liberal Quakers around Sandy Spring, Maryland, in the early 1850s.
These Friends were antislavery in a slave state, and both this witness and their quiet faith set Conway off on a searching process of personal and religious change. Soon Conway left the Methodist church and its hellfire-and-damnation theology, and he later returned to the South as a Unitarian minister. But his new antislavery views, though far from the most radical, resulted in his being exiled from his native region. I found this memoir fascinating and charming. I hope you will too.

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