The Metropolitan Museum of Art tells us that Mrs. Chesebrough, born Margaret Sylvester, was the wife of a wealthy and prominent merchant in Newport, Rhode Island. The couple later lived in Stonington, Connecticut. Blackburn seems to have been trained in England before coming to work on this side of the Atlantic. He apparently spent a couple of years as a portraitist in Bermuda before establishing himself in New England. This likeness, dated 1754, is one of his first American works. A decade later he was back in England, presumably supplanted in American colonial painting by the young and rapidly developing Copley, who was becoming a major figure. The Museum's portrait shows Blackburn's skill in rendering drapery and details of costume, and in making his sitters look fashionable and elegant.
Sunday, July 21, 2019
Saturday, July 20, 2019
Mrs. John Winthrop 1773 John Singleton Copley (American, Boston, Massachusetts 1738–1815 London)
Friday, July 19, 2019
1754 Joseph Blackburn fl 1752-1778 Mary Sylvester Met
The Metropolitan Museum of Art tells us that Mary Sylvester (1725–1794) was born at Southold, Long Island. She was the daughter of Brinley and Mary Sylvester and the sister of Margaret, later Mrs. David Chesebrough. Her portrait was most likely painted in 1754, the year in which Blackburn painted the portrait of her sister and of Abigail Chesebrough (Stonington Historical Society, Connecticut). In accordance with her unmarried status, Blackburn depicted Mary Sylvester as a shepherdess, the lamb at her side a symbol of purity and innocence. Although an exact source has not yet been identified, it has been assumed that Blackburn derived this allegorical representation from a British mezzotint. In 1756 Mary Sylvester was married in Newport to Thomas Dering, a Boston merchant.
Wednesday, July 17, 2019
1754 Joseph Blackburn fl 1752-1778 Abigail Chesebrough (Mrs. Alexander Grant) Art Inst Chicago
Abigail Chesebrough (1734–1807) was the daughter of David Chesebrough (1702–1782, eminent merchant & slave trader in Newport) and Abigail Rogers (1706–1737); and the stepdaughter of Mrs. Margaret (Sylvester) Chesebrough (1719–1782). The sitter's mother Mrs. Abigail Rogers Chesebrough died in Newport in 1737 at the age of 27, and lies buried in the Common ground. The daughter Abigail was married to Alexander Grant (1730–1783), eldest son of Sir Alexander Grant, of Scotland. It was while the Chesebroughs were residing here Sept. II, 1775, that "the Hon. Mrs. Abigail Grant, lady of Sir Alexander Grant, arrived at Newport from London via New York," to pay them a visit. Mr. Chesebrough's second wife was Margaret Sylvester, who, with her sister Mary, the wife of Thomas Dering, also sat for Joseph Blackburn, the artist, in Newport in 1754.
Monday, July 15, 2019
Moravian women, whose chief duty was to their community & God, not to their family, husband, or self, worked jobs benefiting the larger community. They were freed from traditional familial duties.
The Moravians 1st came to British America during the colonial period. In 1735 they were part of General Oglethorpe’s philanthropic venture in Georgia. Their attempt to establish a community in Savannah did not succeed, but they did have a profound impact on the young John Wesley who had gone to Georgia during a personal spiritual crisis. Wesley was impressed that the Moravians remained calm during a storm that was panicking experienced sailors. He was amazed at people who did not fear death, & back in London he worshiped with Moravians writing that his “heart was strangely warmed.”
After the failure of the Georgia mission, the Moravians established a permanent presence in Pennsylvania in 1741, settling on the estate of evangalist George Whitefield. Moravian settlers purchased 500 acres to establish the settlement of Bethlehem in 1741. Soon they bought the 5,000 acres of the Barony of Nazareth from Whitefield’s manager, & the 2 communities of Bethlehem & Nazareth became closely linked in their agricultural & industrial economy. Other settlement congregations were established in Pennsylvania, New Jersey & Maryland. They built the Pennsylvania communities of Bethlehem, Nazareth, Lititz, & Hope. They also established congregations in Philadelphia & on Staten Island in New York. All were considered frontier centers for the spread of the gospel, particularly in mission to the Native Americans. Bethlehem was the center of Moravian activity in colonial America.
Bishop Augustus Spangenberg led a party to survey a 100,000 acre tract of land in North Carolina, which came to be known as Wachau after an Austrian estate of Count Zinzendorf. The name, later anglicized to Wachovia, became the center of growth for the church in that region. Bethabara, Bethania & Salem (now Winston-Salem) were the 1st Moravian settlements in North Carolina. In 1857 the 2 American provinces, North & South, became largely independent & set about expansion. Bethlehem in Pennsylvania & Winston-Salem in North Carolina became the headquarters of the two provinces (North & South).
The facet of Moravian life that bound the community together like no other was their dedication to missionary work; the Moravians were the most active Protestant missionaries of the 18C, sending community members to the West Indies, South America, & as far as South Africa. By 1760, the Moravians had sent out 226 missionaries & baptized more than 3,000 converts, including American Natives. In North America the key undertaking for Moravian missionaries was to convert the Native Americans to Christianity. The Moravians viewed the natives as heathens in need of spiritual enlightenment & guidance.
One feature of Moravian community life was the Choir System. People
were separated into “choirs,” or groups, based on their age, gender, & marital status. It was believed that individuals of like age & gender were best prepared & able to encourage each other’s religious growth. Members of the same choir ate, worked, worshiped, slept in dormitories, & attended school together. This communal living arrangement was intended to strengthen the unity of the society as members had to rely on choir-mates for support rather than their siblings or parents. The names of the choirs reflected the sex, age & marital status of those in the choir, such as the “Older Boys’ Choir,” ages 12-19 or the “Single Sister’s Choir,” age 19 until marriage.
All work performed by the Moravians during the pre-Revolutionary War years operated under a system known as the “General Economy,” in which all goods or money produced was considered the property of the community, not the individual. Under this system there was no private wealth or housing, nor any privately owned businesses. Every member’s contribution was collectively pooled & in exchange, necessities such as food, shelter & clothing were provided.
Marie Minier, a Single Sister in the Bethlehem community, praised the General
Economy in 1750 stating that, “For 12 years now I have enjoyed the care [of the General Economy] & eaten from one bread & been clothed, all of which to this hour has been great and of importance to me. I . . . accept things the way the Brethren do things, for it is a wonder to me daily that He has maintained so large a community, & we cannot say that we have ever gone without.” For single women like Marie Minier, the General Economy system afforded them relative security & independence; single women who chose not to marry did not need to rely on a father or brother for financial support, nor worry about becoming a financial burden. In other parts of 18C British America women who did not marry usually would have been socially & economically excluded, dependent on their fathers or male family members.
Yet by the 1760s, the system of communal property began to wear on the younger generations of ambitious Moravians who saw that in other communities hard work was rewarded with personal financial gain. In 1762, the General Economy was abolished in favor of self-owned & operated small businesses & private family homes.
To learn about the lives of 18C Moravian women see:
Faull, Katharine. Moravian Women's Memoirs: Their Related Lives, 1750-1820. Syracuse: Syracuse University Press, 1997.
Smaby, Beverly Prior. "Female Piety Among 18th-Century Moravians." Pennsylvania History 64 (1997): 151-167.
Wachovia Historical Society, Winston-Salem, North Carolina & Old Salem, Inc., Winston-Salem, North Carolina 1750 Johann Valentine Haidt (1700-1780). Women portrayed as separate but sharing power at the Moravian Synod at Herrnhut.& "Forming the Single Sisters' Choir in Bethlehem." The Transactions of the Moravian Historical Society 28 (1994): 1-14
Sommer, Elisabeth W. Serving Two Masters: Moravian Brethren in Germany & North Carolina, 1727-1801. Lexington: The University Press of Kentucky, 2000.
Vogt, Peter. "A Voice for Themselves: Women as Participants in Congregational Discourse in the 18th-Century Moravian Movement." In Women Preachers and Prophets through Two Millennia of Christianity, edited by Beverly Mayne Kienzle and Pamela J. Walker, 227-247. Berkeley: University of California Press, 1998.