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236 l PROTESTANTISM—COLONIAL PERIOD were among her critics and perhaps even among the mob that stoned her Philadelphia lodgings in 1787. Quaker men called her “an artful and designing woman”; Elizabeth Drinker commented that she and her “Deciples” had “occasioned much talk in this City . . . — her Dress and Behavour, remarkable” (Crane, 1:404). Both Lee and Wilkinson adopted celibacy, although Wilkinson was willing to have married as well as single “disciples.” At the end of the eighteenth century, Shakers and Universal Friends embodied some of the most unusual possibilities for women to “live to the Lord” in the American region that had provided the greatest religious toleration and diversity for nearly 200 years. SOURCES: Manuscript sources are in repositories such as the New York Historical Society, the Historical Society of Pennsylvania (Philadelphia), the Lancaster County Historical Society (LCHS), the Moravian Archives (Bethlehem, PA), the Quaker Library (Haverford College), Friends’ Historical Library (Swarthmore College), and the Library of the Society of Friends, London (FLL). Modern editions of women’s writings are The Diary of Elizabeth Drinker, ed. Elaine Forman Crane (1991); Margaret Hope Bacon, “Wilt Thou Go on My Errand?” Journals of Three Eighteenth-Century Quaker Women Ministers (1994); the diary of Elizabeth Ashbridge in William Andrews, Journeys in New Worlds (1990); Catherine La Courreye Blecki and Karin A. Wulf, Milcah Martha Moore’s Book: A Commonplace Book from Revolutionary America (1997); Mary Cooper, The Diary of Mary Cooper: Life on a Long Island Farm, 1768– 1773 (1981); Katherine M. Faull, Moravian Women’s Memoirs: Their Related Lives, 1750–1820 (1997); and Sharon M. Harris, American Women Writers to 1800 (1996). Tidbits of information on women are in editions like William Stevens Perry, Historical Collections Relating to the American Colonial Church, vol. 2, Pennsylvania (1871); J. William Frost, The Keithian Controversy in Early Pennsylvania (1980); and J. Franklin Jameson, ed., Narratives of New Netherland, 1609–1664 (1909). Editions of men’s papers include some material on women; see Richard S. Dunn and Mary Maples Dunn, eds., The Papers of William Penn, 3 vols. (1981–1986), and Henry Muhlenberg, The Journals of Henry Melchior Muhlenberg, trans. Theodore G. Tappert and John W. Doberstein (1942). For women’s samplers, see Betty Ring, Girlhood Embroidery: American Samplers & Pictorial Needlework, 1650–1850 (1993). Monographs include Catherine A. Breckus, Strangers and Pilgrims: Female Preaching in America, 1740–1845 (1998); Rebecca Larson, Daughters of Light: Quaker Women Preaching and Prophesying in the Colonies and Abroad, 1700–1775 (1999); E. G. Alderfer, The Ephrata Commune: An Early American Counterculture (1985); Dee E. Andrews, The Methodists and Revolutionary America, 1760– 1800: The Shaping of an Evangelical Culture (2000); Joyce D. Goodfriend, Before the Melting Pot: Society and Culture in Colonial New York, 1664–1730 (1992); and Patricia Bonomi, Under the Cope of Heaven: Religion, Society, and Politics in Colonial America (1986). Church histories include Samuel W. Peachey, Amish of Kishacoquillas Valley, Mifflin County, Pennsylvania (c. 1930); H.M.J. Klein and William F. Diller, The History of St. James’ Church (1944); and Donald Ruth Kocher, The Mother of Us All: First Presbyterian Church in Philadelphia, 1698–1998 (1998). Important articles are Mary Maples Dunn, “Saints and Sisters: Congregational and Quaker Women in the Early Colonial Period,” American Quarterly 30 (1978): 582–601; Jean Soderlund, “Women’s Authority in Pennsylvania and New Jersey Quaker Meetings, 1680–1760,” WMQ, 3d ser. 44 (1987): 722–749; Jane T. Merritt, “Cultural Encounters along a Gender Frontier: Mahican, Delaware, and German Women in Eighteenth-Century Pennsylvania,” Pennsylvania History 67 (2000): 502–531; Beverly Prior Smaby, “Forming the Single Sisters’ Choir in Bethlehem,” Transactions of the Moravian Historical Society 28 (1994): 1–14; Ann Kirschner, “From Hebron to Saron: The Religious Transformation of an Ephrata Convent,” Winterthur Portfolio 32.1 (1997): 39–63; and Janet Moore Lindman, “Wise Virgins and Pious Mothers: Spiritual Community among Baptist Women of the Delaware Valley,” in Women and Freedom in Early America, ed. Larry D. Eldridge, (1997), 133. Articles on individual women include Alison Duncan Hirsch, “A Tale of Two Wives: Gulielma and Hannah Penn,” Pennsylvania History 61 (1994): 429–456; Graham Russell Hodges, “The Pastor and the Prostitute: Sexual Power among African Americans and Germans in Colonial New York,” in Sex, Love, Race, ed. Martha Hodes (2000); and Suzanne M. Zweizig, “Bathsheba Bowers (c. 1672–1718),” Legacy (Pennsylvania State University) 11.1 (1994): 65–73. SOUTHERN COLONIAL PROTESTANT WOMEN Cynthia Lynn Lyerly THE FIRST PERMANENT Protestant colony in North America was Virginia, settled in 1607. Throughout...

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