A Colonial Mother's Day

On this day after Mother's Day, I thought it would be fun to highlight some of the resources I've used over the years to recreate the day of a colonial woman, specifically a wife and mother, in my stories.

First are three books covering the basics of cooking and herbs, both culinary and medicinal, with tidbits of other historical information sprinkled throughout: The Backcountry Housewife: A Study of Eighteenth-Century Foods (Moss and Hoffman), Revolutionary War Period Cookery (Pelton), and Colonial Spices & Herbs (Mitchell). The other three are much more involved. First pictured is The Way of Duty: A Woman and Her Family in Revolutionary America (Buel & Buel), an account of Connecticut resident Mary Fish Silliman (1736-1818) and her family. Next is Belonging to the Army: Camp Followers and Community during the American Revolution (Mayer), which I drew heavily on while writing my yet-unpublished RevWar story, Loyalty's Cadence, and for a previous article on camp-following wives (see also the excellent article on the same subject by Joan Hochstetler). Third is Revolutionary Mothers: Women in the Struggle for America's Independence (Berkin), a fascinating collection of accounts of women spanning patriots and loyalists, enslaved and free, European and native.

 "Mother's Day" as we know it, of course, would not become a thing until 1908 (thank you, Google), but what did a day in the life of a colonial mother look like?

As a wife and mother of a large family myself, I would say one word: BUSY. Running a household in any era is no walk in the park, but pre-technology, the workload was staggering, even if one had help in the way of family members, hired servants, or slaves. The assistance of grandparents and unmarried aunts (or uncles) was both expected and welcomed. Older children learned early to help as well, either in simple chores or with caring for both the very young and very old. The contribution of extended family was necessary to the overall workings of a family, which made westward expansion even more perilous in terms of emotional and physical well-being. Aging adults longed to be useful as long as possible and not mere drains on their family's precious resources.

The question remains whether women were seen as mere drudges to serve their families, or whether there was indeed a mostly unspoken honor to the role of wife and mother. I would say, both were true, depending upon the region and individuals involved. Women's rights were definitely on the radar, even for a "proper" Christian wife like Abigail Adams, as we see in a letter to her husband John:

"I desire you would Remember the Ladies, and be more generous and favourable to them than your ancestors. Do not put such unlimited power into the hands of the Husbands. Remember all Men would be tyrants if they could. If particular care and attention is not paid to the Ladies we are determined to foment a Rebellion, and will not hold ourselves bound by any Laws in which we have no voice, or Representation. That your Sex are Naturally Tyrannical is a Truth so thoroughly established as to admit of no dispute, but such of you as wish to be happy willingly give up the harsh title of Master for the more tender and endearing one of Friend."

Still, there was recognition in a woman's value in the family, as mother or otherwise, as implied in this quote by Abigail Adams:

If we mean to have Heroes, Statesmen and Philosophers, we should have learned women. The world perhaps would laugh at me, and accuse me of vanity, but you I know have a mind too enlarged and liberal to disregard the Sentiment. If much depends as is allowed upon the early Education of youth and the first principals which are instill'd take the deepest root, great benefit must arise from literary accomplishments in women.

Also there was recognition in the value just of rearing children, as stated in these words attributed to Benjamin Franklin--admittedly one of my favorites, and every bit as applicable to a woman as to a man:

He that raises a large family does, indeed, while he lives to observe them, stand a broader mark for sorrow; but then he stands a broader mark for pleasure too.

Busy a woman might be, subjected to uncertainty and hardship and other trials of this life, but many is the wife, mother, grandmother, sister, or aunt who has enjoyed a deep and lasting relationship with those entrusted to her care. One might argue that a woman's life was no less fulfilling or significant then than it is today.

(A nod to Carla Gade's excellent article from two years ago, Motherhood in Colonial Times.)

Women's Hats and Accesories in Colonial Times

by Tamera Lynn Kraft

In Colonial America, well-dressed women had a variety of accessories.

Head-coverings: One of the main accessories was the hat. No decent woman would be seen in public unless her hair was up and she had some kind of head covering. Later in American history, women's hats become elaborate, but colonial hats were simple. Colonial women wore three types of head coverings.

Caps: Caps were practical colonial head wear worn by women and children. Caps kept hair clean so it didn't have to be washed as often, and it covered the hair so women didn't have to worry about styling their hair. The cap was made of linen, cotton, or lace and had lace or ruffles sewn on the edge for decoration. If a woman went out in public, she would wear a hat on top of her cap.

Mob Caps: Mob caps became popular in the 1730s and were worn in some form into the next century. A mob cap had a puffed crown placed high on the back of the head, a deep flat border surrounding the face, and side pieces carried down like short lappets, which could be left loose, pinned, or tied under the chin. The flat border usually was frilled or had lace.

 Hats: Every colonial woman had a hat to protect her head out in the sun. It was also considered improper not to wear a hat in public even if she had a cap on her head. The fancier hats were very shallow, and had a flat crown and a wide brim. Most hats were usually made out of chips and straw and would sometimes be covered with cloth.

Riding Hats: Women's riding hats were often made out of felt and would be made similar to a man's riding hat.

Mitts: Mitts were elbow length fingerless gloves worn summer and winter. Winter mitts were made out of wool or heavier fabric. Summer mitts were usually made out of cotton. They were usually embroidered for decoration.

Muffs: Muffs were used to keep the hands warm during the winter and were made out of fur, cloth, or feathers, and were usually padded.

Shoes: Shoes were made of silk fabrics, worsteds, or leathers. Sometimes they would have a small heel. They would fasten by buckles, clasps, or ties.

Sleeve Ruffles: Sleeve ruffles, either plain or lace, were attached to the end of a woman's sleeves. This protected the ruffles for when the woman went out in public so they wouldn't be damaged in daily housework and chores. Some ruffles had lace on the edge.

Pockets: Colonial pockets were two pouches strung on a waistband, and tied around the waist, and worn inside the petticoat. They were not sewn into the dress. Skirts and petticoats were sewn with side slits to access the pockets. Although some women carried handbags, most would keep their valuables in in pockets.

Tamera Lynn Kraft has always loved adventures and writes Christian historical fiction set in America because there are so many adventures in American history. She has received 2^nd place in the NOCW contest, 3^rd place TARA writer’s contest, and was a finalist in the Frasier Writing Contest. Her novellas Resurrection of Hope and A Christmas Promise are available on Amazon and at Barnes and Noble.

Cap - Most of the time women wore a simple cap made of linen or cotton. The cap was easy to manage and kept the woman's hair from getting dirty. Caps were sometimes very simple, but could also be dressed up with lace. Women wearing colonial era hats Three styles of hats (the cap is shown in the middle) Photo by Ducksters Hat - Women almost always wore hats when they were outside in order to protect their skin from the sun. Hats could be made of straw, silk, or felt and may be decorated with various items such as ribbons, flowers, and feathers. Mob cap - A mob cap was a larger version of the cap that covered the hair and had frilly edges that surrounded the face. It was sometimes called a "bonnet."

Read more at: http://www.ducksters.com/history/colonial_america/womens_clothing.php
This text is Copyright © Ducksters. Do not use without permission.

Cap - Most of the time women wore a simple cap made of linen or cotton. The cap was easy to manage and kept the woman's hair from getting dirty. Caps were sometimes very simple, but could also be dressed up with lace. Women wearing colonial era hats Three styles of hats (the cap is shown in the middle) Photo by Ducksters Hat - Women almost always wore hats when they were outside in order to protect their skin from the sun. Hats could be made of straw, silk, or felt and may be decorated with various items such as ribbons, flowers, and feathers. Mob cap - A mob cap was a larger version of the cap that covered the hair and had frilly edges that surrounded the face. It was sometimes called a "bonnet."

Read more at: http://www.ducksters.com/history/colonial_america/womens_clothing.php
This text is Copyright © Ducksters. Do not use without permission.

Who Had Time To Quilt?

This 'tavern check' design is traditional but available now from American Heritage Fabric

Depending on how you look at it, quilting has been around for thousands of years. Quilting is the process of sewing layers together, after all. Fabrics are one of my obsessions and I find playing with it very relaxing. I always have. Recently, I went on a virtual research run into the history of quilting because I was curious what kind of filling or batting was used in the colonial era, if any. From what  I could find, batting was generally another layer of patched fabric, often wool or cotton. When it came to practicality, it was likely an old quilt in need of a new cover!

I was surprised to find that many historians wanted to clear up the misconception of ‘colonial quilts’.

Let me explain. While women—and men—have long used skins and fabrics for clothing and bedding, pretty quilts were in the realm of the wealthy. Incredible pieces of fabric work such as tapestries were found in homes where women were paid (or forced) to do the intricate work. If we jump to the colonial era, we find that women responsible for bedding in their own homes were far more likely to be spinning wool or flax after completing the work of ‘raising’ it. Add in weaving and keeping up with the darning and repairs. And that didn't include cooking, cleaning and raising a family.  They were lucky to get to bed at a decent hour without adding an aesthetic hobby.

Here is where the tradition of applique quilting comes in. Applique is the addition of a secondary piece of fabric, generally cut into a shape, and stitched on over the top layer of fabric.  An excellent way to hide holes and stains!

And who in the world has the eyesight to make those tiny itches by firelight? Not me!

From the Williamsburg Collection.  A "Baltimore Quilt" requiring hundreds of hours of labor.

Bedding made of layers was a great way to increase warmth and incorporate smaller pieces of fabrics. Especially scraps. Scrap quilts will always be loved for their link to frugality!

If a woman had a nice quilt, or counterpane, for her bed, it was often something she made as a young woman in preparation for her wedding. That work of love would have to last. Once marriage and childbearing came about… well, you know the rest. Colonial era quilts that have survived were probably created and never used. Perhaps by a woman who died early, or had the luxury of keeping it tucked away.

In the early decades of the 19^th century, ready-made cotton fabric became available and the boom in quilting ensued. Even so, only the middle class bought new fabric for bedding. It is believed by many scholars that fabric by the bolt also brought about the ‘retro’ interest in colonial quilts, or at least the notion of what a colonial quilt would look like because few pieces survived.  Few families had the luxury of caring for a quilt and not actually using it! Hand scrubbing, lye soaps, boiling water and families of ten or twelve were not friendly to fancy quilts!

This is from the Williamsburg line of fabric from  Peach Tree Fabrics.  I love it!

If you too are a fabric fanatic, let’s commiserate.  I’d love to hear from readers, and find out your links to old quilts in your family or those you’ve seen in museums.  What kind of hand crafts would you be mostly like to do if you were a colonial wife?

I'm currently promoting a novella collection for Valentine's Day. While not Colonial by any means, this collection has both contemporary and traditional stories that are sweet, clean romances.
Stop in Friday, February 3rd, for our tea party where I'll be giving away a quilted Valentine table topper I've named "Chocolate Covered Cherries!"

the NINE novella collection is only 99cents. BUY now for Amazon Kindle

Debra E. Marvin tries not to run too far from real life but the imagination born out of being an only child has a powerful draw. Besides, the voices in her head tend to agree with all the sensible things she says. She is a member of American Christian Fiction Writers, Sisters in Crime, and serves on the board of Bridges Ministry in Seneca Falls, NY. Her published novellas include, “Alarmingly Charming” in Austen in Austen Vol 1 from WhiteFire Publishing, “Desert Duet”, "Starlight Serenade" and "Why Not" from Forget Me Not Romances, after many unpublished contest successes including two finals for the Daphne DuMaurier award. Debra works as a program assistant at Cornell University, and enjoys her family and grandchildren, obsessively buying fabric, watching British programming and traveling with her childhood friends

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Caty Greene: Darling of the Continental Army

Maj. Gen. & Mrs. Greene, date unknown

Last month I talked about Nathanael Greene, Revolutionary War general and former Quaker, and his crucial role in winning the war for independence for the colonies. Equally fascinating is his young wife, Catharine Littlefield Greene, or "Caty" for short.

Caty lost her mother at the tender age of 10, and in order to give her proper feminine influence, her father sent her to live with her aunt and uncle. She met Nathanael when she was 17, married him at 19 (he was not quite 32), then less than a year later had to surrender her hopes for a happy domestic life to his involvement in the cause of independence.

She made the most of it, however, and traveled whenever she could to be with him in the field--even during the terrible winter at Valley Forge. Famous for her charm and wit, she became a favorite with George and Martha Washington, and her presence helped fuel the effort to maintain a semblance of social normalcy for the Continental officers. It's said that she was so much a favorite with George Washington that he claimed her as a dance partner for hours at a time, on more than one occasion.

Caty's vivacious nature, while making her the darling of wartime society, left her wide open to rumors of infidelity. Caty made light of the accusations, brushing them off with vague answers that left room for the flirtations that happened sometimes under Nathanael's very nose--and it was common and somewhat socially acceptable during that era for women and men to "carry on" in public, up to a certain point.

The rumors were never really substantiated, however. To all appearances, Caty remained devoted to her husband and insisted even on journeying to him all the way from Philadelphia to South Carolina early in 1782, after Greene had largely exhausted the strength of the British forces and the surrender at Yorktown had taken place. Four of their six children were born during the war, although Nathanael was not free to rejoin his family until sometime in 1783.

Even then, her hopes for a peaceful family life were disappointed. Greene had essentially fed and clothed the Continental Army out of his own pockets during the Southern Campaign and at the close of the war found himself in dire financial straits. As partial compensation, Congress awarded him the estate of Mulberry Grove near Savannah, Georgia, and both Nathanael and Caty set to learning how to run a Southern plantation.

In June of 1786, tragedy struck. Nathanael Greene fell ill from sunstroke after being out too long surveying a neighbor's fields, and died a few days later. Both Caty and their mutual friend Anthony Wayne, who was present during Nathanael's illness and death, were devastated, but Caty did not give up. She determined to make plantation successful

Catharine Greene Miller in 1809

She remained close friends with the Washingtons and others, and used her connections to appeal to Congress for support as a general's widow. In the meantime, her children's tutor, Phineas Miller, helped her manage the plantation. Caty also invited the neighbor children's tutor, a young man named Eli Whitney, to move to Mulberry Grove and pursue his inventions. Many insist that she was instrumental in his success with the cotton gin, which revolutionized cotton production.

In 1796, she married Phineas Miller, with the Washingtons in attendance. Mulberry Grove fell upon hard times and had to be sold, and Caty and Phineas moved to another holding originally given to Nathanael, an estate called Dungeness on Cumberland Island, Georgia. Phineas died in 1803; and in 1814, Caty followed.

The ironies of history amaze me. This couple from middle-class beginnings in Rhode Island had such an impact on our country's future and on the South in particular. If Nathanael had not died unexpectedly of sunstroke and left Caty to carve out her own future, would she have encouraged Eli Whitney in his progress on the cotton gin? If Caty had not first fueled and supported Nathanael's passion to win this country's independence, would he have had such heart for the long agony of the American Revolution in general, and the Southern Campaign in particular? We may never know, but the brief glimpses of their lives have provided an endless source of fascination for me.

The Well Dressed Colonial Woman

by Tamera Lynn Kraft

During the Revolutionary War, fashion often was adapted to the times. Many women boycotted cloth made in England, but calico which was banned in England was a mainstay of Colonial life. Women who lived near larger cities had more available to them then women who lived further west. Wherever they lived, the well dressed colonial woman had certain staples in her wardrobe.

The Basics: Colonial women dressed in layers. In the South, they wore less layers than in the North, but they still would not be seen in public without these basic layers. The first thing a woman would put on is a shift, a natural colored short loose linen gown. Next a colonial woman would wear a stay on the upper part of her body to help her posture. Next would come a hoop petticoat. Sometimes a woman would also wear an outer petticoat. Her gown would open in the middle to show her outer petticoat. In cold weather, she would wore more than two petticoats for extra warmth.

Dresses: A colonial women would wear a gown which was a bodice and skirt open in the middle to reveal a petticoat. A vest like garment called a stomacher would add a touch of color to the outfit. Kerchiefs of white or black silk or lace would be worn above the stomacher for modesty. Pieces of fabric were sewn on ether side of the dress called compreres and were sometimes laced with cords. Every gown except formal dresses were covered with aprons to protect the fabric and keep it from getting soiled. The aprons were even worn to church when women wore their Sunday best. Fabrics were usually simple cotton with checks, stripes and floral patterns, but ballgowns were made of silk or brocade.

Accessories: Every colonial woman wore a cap over her hair to keep it clean since she rarely washed it. For formal wear, women's hairstyles were elaborate coiffures or wigs, sometimes powdered. Hats were sometimes worn on top of their caps or wigs, but were not worn often due to war shortages. Shoes were leather with metal buckles or laces and were either flat or had high clunky heels. For jewelry, even poor women would wear miniature cameos on silk necklaces or bands.

Tamera Lynn Kraft has always loved adventures and writes Christian historical fiction set in America because there are so many adventures in American history. She has received 2^nd place in the NOCW contest, 3^rd place TARA writer’s contest, and was a finalist in the Frasier Writing Contest. Her novellas Resurrection of Hope and A Christmas Promise are available on Amazon and at Barnes and Noble.

Sarah Edwards - Pastor's Wife and Mother of Legacy

by Tamera Lynn Kraft

Sarah Edwards is often overlooked when the First Great Awakening of the 1700s is mentioned, but her legacy and contribution to her husband's ministry are enormous.  Over fourteen hundred descendants of Jonathan and Sarah Edwards have been traced in 1900 by A.E. Winship. Of these, fourteen became college presidents, roughly one hundred became professors, another one hundred ministers, and about the same number became lawyers or judges. Nearly sixty became doctors, and others were authors or editors.

Sarah Pierpont was born in 1710. Her father, James Pierpont, was one of the founders of Yale University. Sarah was known for her love of God at an early age. When she was 13, Jonathan was attending Yale at age 16. He would often wait outside Pierpont's church to catch a glimpse of her. He had this to say about her.

"They say there is a young lady in New Haven who is loved of that Great Being, who made and rules the world, and that there are certain seasons in which this Great Being, in some way or other invisible, comes to her and fills her mind with exceeding sweet delight; and that she hardly cares for anything, except to meditate on Him…You could not persuade her to do any thing wrong or sinful, if you would give her all the world, lest she should offend this Great Being. She is of a wonderful sweetness, calmness, and universal benevolence of mind; especially after this Great God has manifested himself to her mind. She will sometimes go about from place to place, singing sweetly; and seems to be always full of joy and pleasure…She loves to be alone... and seems to have some one invisible always conversing with her.”

Sarah Pierrepont married Jonathan Edwards on July 28, 1727 at the age of 17. Jonathan was serious and scholarly. Sarah was beautiful and enjoyed conversation. As far as their personalities, they couldn't be further apart, but what attracted them to each other is their love for God.

Jonathan and Sarah had 11 children, 3 sons and 8 daughters. She prayed consistently for her children and was known for her parenting skills. She treated her children with gentleness and firmness. Although Jonathan contributed with child-rearing making sure he spent at least one hour with the child every day when he wasn't traveling, most of the parenting was done by Sarah. All of their children became pastors or married pastors.

Jonathan was also known as being absent-minded, spending as much as 13 hours a day in study, so Sarah was responsible for maintaining the household and keeping things going.One remarkable thing for that time period was Jonathan's attitude toward Sarah. He valued her intelligence and not only relied on her to manage his personal affairs, but she also helped him with the ministry.

In 1734-1735, an outpouring of the Holy Spirit in Northampton and the surrounding ares erupted. Jonathan was at the center of that outpouring, but Sarah experienced it too. Jonathan asked his wife to write a testimony about her experience, and she wrote a long one. One phrased she used to describe it was being "swallowed up in God".

When George Whitefield, Great Awakening preacher, visited Jonathan and Sarah Edwards in 1730, he said, "A sweeter couple I have not yet seen" and wrote about the peaceful home Sarah had created and how she freely talked about the things of God. He called her a perfect helpmeet for her husband and determined to get married himself.

In 1750, Sarah was by Jonathan's side when he struggled with the congregation at Northampton Church. He would not allow the members of his church to take communion unless they had a salvation experience. This angered many of them because the town council had to be communicants of the Congregational Church to hold on to their government positions. The last pastor, Solomon Stoddard who was Jonathan Edwards' grandfather, had allowed anyone to take communion regardless of their salvation.

Many in the church came against Jonathan when he asked for a raise in his stipend due to rising costs. The church said they would only consent after investigating the Edwards' material affairs. Some were outraged that their extravagant minister had two wigs and two teapots! Jonathan denied possessing even one wig although he did admit they had several teapots. The congregation used this excuse to fire him.

Edwards was still in high demand and in 1751, became pastor of the church in Stockbridge, Massachusetts and a missionary to the Housatonic Indians. In 1757, Jonathan became President of the College of New Jersey now known as Princeton. 

Jonathan died on March 22, 1758 when he contracted smallpox. He was out of town, so Sarah couldn't be with him when he died. He did leave a deathbed message for her. Sarah became ill during an epidemic in September 1759 and died at the age of 49.

Sarah was a woman who loved God, her husband, and her children. In many ways, she was a woman who was ahead of her time. She left a legacy that is still alive today.