Colonial dames and good wives

by Alice Morse Earle

A remarkable feature of the Universal Friend’s Society, perhaps the most remarkable effect of her teachings, was the large number of excellent women who, as persistent celibates, adhered to her teachings throughout their lives. Some lived in her house, and all were consistent representatives of her doctrines, and many lived to great old age. Nor can I doubt from the accounts of their lives that they were exceedingly happy in their celibacy and in their unwavering belief in Jemima Wilkinson. Carlyle says, “Man’s gullibility is not his worst blessing.” I may paraphrase his assertion thus—woman’s gullibility is one of her most comforting traits. Her persistent belief, her unswerving devotion, often to wholly unworthy objects, brings its own reward in a lasting, though unreasoning satisfaction.

Jemima’s male adherents were nearly all married. It was her intention that her property, which was considerable, should be held for the benefit of her followers who survived her, but it was gradually transferred and wasted till the last aged members of the band were forced to depend upon the charity of neighbors and the public.

One of the best accounts of the personality of Jemima Wilkinson was given by the Duke de la Rochefoucault Liancourt, who visited her in 1796. He says:—

We saw Jemima and attended her meeting, which is held in her own house. Jemima stood at the door of her bed chamber on a carpet, with an armchair behind her. She had on a white morning gown and a waistcoat such as men wear and a petticoat of the same color. Her black hair was cut short, carefully combed and divided behind into three ringlets; she wore a stock and a white silk cravat, which was tied about her neck with affected negligence. In point of delivery she preached with more ease than any other Quaker I have ever heard, but the subject matter of her discourse was an eternal repetition of the same subjects—death, sin and repentance. She is said to be about forty years of age but did not appear more than thirty. She is of middle stature, well made, of florid countenance, and has fine teeth and beautiful eyes. Her action is studied. She aims at simplicity but is pedantic in her manner. Her hypocrisy may be traced in all her discourse, actions and conduct and even in the very manner which she manages her countenance.

He speaks with much asperity of her pretence of condemning earthly enjoyment while her whole manner of living showed much personal luxury and gratification.

This description of her was given by one who saw her:—

She was higher than a middle stature, of fine form, fair complexion with florid cheeks, dark and brilliant eyes, and beautiful white teeth. Her hair dark auburn or black, combed from the seam of the head and fell on her shoulders in three full ringlets. In her public addresses she would rise up and stand perfectly still for a minute or more, than proceed with a slow and distinct enunciation. She spoke with great ease and increased fluency; her voice clear and harmonious, and manner persuasive and emphatic. Her dress rich but plain and in a style entirely her own; a broad brimmed beaver hat with a low crown, and the sides when she rode turned down and tied under her chin; a full light drab cloak or mantle and a unique underdress; and a cravat round the neck with square ends that fell down to the waist forward.

The square cravat or band gave her a semi-clerical look. The rich glossy smoothness and simplicity of dressing her hair is commented on by nearly all who left accounts of her personal appearance; and was doubtless more marked in her day because the feminine headdress of that time was elaborate to a degree that was even fantastic, and was at the opposite extreme from simple curls.

Many scurrilous and absurd stories are told of her, especially in a biography of her which was written and printed soon after her death. Many of the anecdotes in this biography are too petty and too improbable to be given any credence. I am convinced that she was a woman of most sober and discreet life; importunate of respect and greedy of absolute power; personally luxurious in her tastes, and of vast ambition, but always of dignified carriage. And through her dignity, sobriety, and reserve she had a lasting hold upon her followers. Perhaps she told her alleged belief, her tale of her mission, until she half believed it herself. One story of her is worthy repetition, and I think of credence.

It tells of her repulse when she endeavored to secure among her followers the Indians of Canandaigua. She spoke to them at Canandaigua and again at Seneca Lake, evidently realizing fully the advantage that might be gained from them through land-grants and personal support. Many of the Oneida Indians had been converted by missionaries to Christianity, and as they held a Sunday service she entered and made a thrilling and impressive address, assuring them she was their Saviour Jesus Christ. They listened to her with marked attention, and one of their number arose and delivered a short and animated speech to his companions in the Oneida tongue. When he ceased speaking, Jemima turned to the interpreter and asked an explanation of the speaker’s words, which was given her. The Indian speaker sat by her side with a sardonic expression on his grim face, and when the interpretation was finished, said significantly and coldly, “You no Jesus Christ—he know all poor Indian say as well as what white man say,” and turned contemptuously from her. It is said that the cunning Indian detective was the great chief Red Jacket, and from what we know of his shrewd and diplomatic character it can readily be believed.