This blog attempts to collate various materials in connection with the year 1735.


Taste A-La-Mode as in the year 1735 being the contrast to the year 1745 is an etchig
that belongs to the British Musem from the late 1740s. It is by Carington Bowels (1724-1793)


Sermons Against Popery: Preached at Salters-Hall in the Year 1735

This two volume work of sermons preached by various ministers appeared in the year 1735. There are seventeen sermons and contributors include: John Barker, Samuel Chandler, George Smith, Samuel Wright, William Harris, Obadiah Hughes, Jeremiah Hunt, Joshua Bayes, John Newman, Jabez Earle, Moses Lowman, Benjamin Grosvenor, Thomas Leavesly, Joseph Burrough and Daniel Neal.


First Moravians arrive in Georgia

The Moravian mission in Georgia has been described as “a failed prelude to building bigger and better things to come.” The Moravians arrived in Savannah on April 6, 1735
How did Moravians end up in Georgia? Zinzendorf originally brokered land in Georgia for the Schwenkfelder (not Moravian) refugees living on his land near Berthelsdorf. When the Schwenkfelders were banished from Saxony in 1733, they asked Zinzendorf to help them relocate. They had heard of Governor James Oglethorpe’s plans to admit those fleeing religious persecution to the new colony of Georgia in America. Protestants were desired to form a buffer between the English colonies and Spanish Catholics from Florida and French-Catholics from Louisiana. With Zinzendorf’s help the Schwenkfelders travelled as far as Holland, but then accepted an offer for passage to Pennsylvania instead after hearing rumours of poor land and being turned into slaves by the English in Georgia. The Trustees of Georgia then allowed Moravians to take the land themselves, granting them 500 acres on the Ogeechee River, plus two 50-acre tracts in Savannah.
Zinzendorf capitalised on this change of events: “I therefore look into every opportunity which presents itself [to make Jesus known among the “heathen”]. The first group of ten men left London on February 3, 1735, and after nine weeks at sea arrived in the Savannah harbor on April 6. The company, led by Spangenberg, included masons, carpenters, weavers, a gardener and a game-keeper - all pious workmen skilled to establish an independent mission community in Georgia.
Zinzendorf instructed them: “You must live alone, establishing your own little corner, where your customs will irritate no one...Your one aim will be to establish a little place near the heathen where you may gather together the dispersed in Israel, patiently win back the wayward, and instruct the heathen tribes.”
Upon arriving in Savannah, the group was immediately visited by friendly Native Americans and introduced to the Yamacraw chief, Tomochichi, who would prove to be a peaceful ally. The Moravians quickly went to work, finishing their cabin in six days and laying out ten acres of garden on plots outside of town in less than two weeks. Some of their neighbours remarked “that the Moravians had done more in a week than their people in two years.”
The first year found the group preoccupied with survival rather than any true mission work. They spent much of their time surveying and cultivating their land and building shelter for themselves and the next expected company. Adjusting to the new climate and a poor diet was hard on the group and most fell ill, although only one, Friedrich Riedel, a mason, died that first year.
Although a second group of 25 men and women arrived on February 23, 1736, “internal disputes” and political pressure to bear arms doomed the work to failure before much could be accomplished. Peter Böhler later said, “the good children lost sight of their Plan.” Through death and abandonment the group dwindled to six by 1740, and impending war with the Spanish finally drove them to Pennsylvania, where mission work resumed - this time with much more success.

John Cennick 1718-1755 under conviction

William McKeown tells us that
About Easter 1735 John Cennick experienced a period of deep conviction of sin. It was a time of great misery for him:
‘I felt at once an uncommon fear and dejection … through the strength of convictions and the fear of going to hell … I knew not any weight before like this.’ No amusement could lift the load. Getting away from the town for a walk in the country did no good, for even there ‘the terrors of the Lord came upon me, and the pains of hell took hold of me’.
A light-hearted companion eased the burden, but only for a time, for when they separated, the burden returned.
‘Whoever I met I envied their happiness. Whatever I heard grieved me; whatever I said or did so troubled me, that I repented that I stirred or broke silence. If I laughed at any thing my heart smote me immediately; and if the occasion was a foolish jest or lie, I thought, alas! I helped not only to ruin my own soul, but the souls of others too.’
He gave up worldly amusements, he even considered going into a monastery to get peace of mind, but it was all to no avail. Often he would be haunted in bed at night by confused thoughts. He tried exercise, eating and medicine, but all proved useless. He confesses that although he was convicted of sin he had no power over sin: ‘I committed it continually, though not in the eyes of the world. My chief sins were pride, murmuring against God, blasphemy, disobedience, and evil concupiscence; sometimes I strove against them, but finding myself always conquered I concluded there was no help.’ In church his mind wandered. It seemed to him that his worship was a mockery of God. At one point he left off praying for he considered the prayers of the wicked an abomination. The devil suggested to him that there was no God. He cried out, ‘Have I sinned more than all the sons of Adam? O that I had never been born.’
He was convinced that heaven was closed to him. He described these times: ‘I stood still and fixed my heavy eyes on the trees, walls or on the ground, amazed above measure, and often crying with a bitter cry, “What must I do to be saved?”‘ He thought of going to the country to be a plough-boy, of even starving himself to death, but he could not get any peace. ‘I could not be thankful for any temporal blessings, because I thought myself so unsettled, and because no blessing satisfied my craving soul or made me wish to stay behind on earth a day … nor could meat, drink, or raiment give me any comfort; I only wanted to know if I had any part in Jesus.’
He tried mortification, eating only once a day and fasting from Friday breakfast until Sunday noon, when he had Communion, but it was no good: ‘No alms, or fasting, or prayers, or watchings could cover my naked soul from almighty wrath.’ This period of conviction lasted for about two years during which even Scripture brought him no comfort: ‘To me all beside the law and the judgements and their terrors were like a book sealed so that I could not read it (as I thought) to profit by it at all.’

He was eventually converted in 1737


Pluto moves into Neptune's orbit

Mathematical calculations suggest that it is on 11 July 1735 that the dwarf planet Pluto moved inside the orbit of Neptune for the last time before 1979.


Death of Cassandra Willoughby Brydges, Duchess of Chandos

Cassandra Willoughby, Duchess of Chandos (1670-1735) was an English historian, travel writer and artist. She was the daughter of Francis Willoughby of Wollaton, Nottinghamshire, a Fellow of the Royal Society and a writer on natural history, and his wife Emma, the daughter of Sir Henry Barnard of Bridgnorth, Shropshire and London.
When her 19-year-old brother Francis disagreed with his stepfather's handling of his finances, Cassandra accompanied him in 1687 to the Willoughby family's earlier seat, Wollaton Hall in Nottinghamshire: "This proposall [of her brother's] I was much delighted with, thinking it would be no small pleasure for me to be Mrs of Wollaton, and to doe whatever I had a mind to." She then oversaw restoration of the gardens and rebuilding of the house over a quarter of a century.
In 1713, at the age of 43, Cassandra married her wealthy cousin, James Brydges FRS, at Chelsea College Chapel. She was his second wife. Brydges' social standing rose the following year when he was made Earl of Carnarvon and inherited a barony and baronetcy. When his father, the 8th Baron Chandos of Sudeley, died; in 1719 he became Duke of Chandos, and Cassandra the Duchess.
The National Gallery of Canada has a portrait of Cassandra and her husband by Sir Godfrey Kneller dated 1713 which also features Brydges' two sons by his first wife.
Cassandra died childless aged 65, and was buried at St Lawrence, Whitchurch near the ducal seat Cannons. Both the mother and sister of Jane Austen were named after Cassandra, to celebrate their link with a ducal family; Jane's mother was the granddaughter of the first Cassandra's sister-in-law, Mary Brydges.
Writings: Before she married she compiled a history of her father's family she entitled The Continuation of the History of the Willoughby Family which is preserved in the Manuscripts Department at Nottingham University Library. Some of her correspondence from before and after her marriage has been preserved at the Shakespeare Birthplace Trust Record Office, at the North London Collegiate School and the Huntington Library and Art Gallery, in San Marino, California. In addition, there are travel writings and genealogies.


New Orleans flooded

Apparently New Orleans was flooded for six months in the winter of 1734 1735. See here.

A good vintage?

Six bottles of wine recovered from a ship that sank in 1735 have raised a total of more than $12,700 at auction in Belgium. More here.


Patience Boston

From here
On this date (July 24) in 1735, a truculent indentured servant with a name like a primetime drama was hanged in York, Maine (at that time part of the Massachusetts colony), for killing her master’s grandson.
Patience Boston had cut a hard-partying, hard-drinking swath from her teen years to her execution at age 23, leading a succession of masters to dump her contract on whomever would take it. Early American Crime tracks her rowdy career, “mad and furious in my Drink, speaking dreadful Words, and wishing bad Wishes to my self and others” through a succession of fights, adulteries, dead infants (which she didn’t kill), a nonexistent infant (which she claimed to have killed).
All this draws upon a lengthy “Faithful Narrative of the Wicked Life and Remarkable Conversion of Patience Boston alias Samson” published three years after the woman’s death by her ministers Samuel and Joseph Moody (more on them in a bit). In it, “Patience” relates in a first-person voice* the real murder she finally did commit.
From some groundless Prejudice which I had taken against my Master, to whom I was sold by Mr. Bailey, I did last Fall bind my self by a wicked Oath that I would kill that Child, though I seem’d to love him, and he me; which is an Aggravation of my bloody Cruelty to him. Having solemnly sworn that I would be the Death of the Child, I was so far from repenting of it, that I thought I was obliged to fulfil it. And I often renewed my Resolution when I had been in Drink, and made my Master angry, that to be revenged on him, I might Murder his Grand-Child, of which I thought he was very fond, having bro’t him up from his Infancy. I would have killed my Master himself, if I could have done it; and had Thoughts of putting Poison into his Victuals, if I could have got any. But when the Time came for me to be left under the prevailing Power of Satan’s Temptations; I took the Opportunity of my Master and Mistress being from Home, and both his Sons also abroad; that the Child and I were left alone. The Evening before I had been contriving to burn the Barn, but was prevented: I had also once before drawn the Child into the Woods with me, designing to knock him on the Head, and got a great Stick for the same Purpose; but as I was going to lift it up, I fell a trembling, from a sense of God’s Eye upon me; so that I had not Power to strike. — But now, as I was going to say, when the Time was come to fill up the Measure of my Iniquity; I went to the Well and threw the Pole in, that I might have an Excuse to draw the Boy to the Well, which having done, I asked his Help to get up the Pole, that I might push him in, which having done, I took a longer Pole, and thrust him down under the Water, till he was drowned. When I saw he was dead, I lifted up my Hands with my Eyes towards Heaven, speaking after this Manner, Now am I guilty of Murder indeed; though formerly I accused my self falsly, yet now has God left me &c. And it seemed as if the Ground where I went was cursed for my sake, and I thought God would not suffer me to escape his righteous Vengeance. I went forthwith, and informed the Authority, and when the jury sat on the Body, I was ordered to touch it: This terrified me, lest the Blood should come forth, to be a Witness against me; and I then resolved in my Heart, that I would be a Witness against my self, and never deny my Guilt; so I tho’t God would not suffer the Child to bleed; then I laid my Hand on it’s Face, but no Blood appeared. Yet after this, I would fain have covered my Sin in Part, as if the Child had of himself fallen into the Well, and I was tempted to thrust him down under the Water. After the Jury had bro’t in wilful Murder, I was sent to Prison, but got Drunk by the Way, having little Sense of my dreadful Case; yet my Temptation in Part was to drink that I might forget my Sorrow.
Patience would need her namesake virtue, since she had the best part of a year to wait before the Supreme Court could gavel in a session to hear her case — a case where she would plead guilty and embrace the certain sentence.
In the meantime, we get to the real meat of the Moody pamphlet: our murderess’ conversion.
Allowing even for the interlocution of her reverend ministers, it presents a moving portrait of a genuine spiritual experience during the “Great Awakening” of religious revival. The narrative’s latter half tracks the doomed woman’s refinements of conscience, of fear, of religious comfort and joy in God — all as she grapples with her conduct and her fate.** “How are we condemned by the Covenant of Works,” Patience remarks, “and relieved by the Covenant of Grace.”

Now … as for this clan Moody that supplies our day’s post.
Samuel Moody, the father, had nudged young Joseph into the ministry business in York. Both men appear to have ministered to Patience Boston.
In 1738, the same time they were readying all this text about “rejoyc[ing], though with trembling” the younger Moody began a bizarre practice: he took to shrouding his face with a handkerchief.
In boring reality, this seems to have been occasioned by a breakdown caused by the sudden death of his wife in childbirth, a breakdown from which Moody recovered over the succeeding months.
In the much spicier legendary embellishment that developed, however, Moody was thought to have kept this veil for the balance of his life: he would present himself in this state, it is said, to his own congregation, turning his back on the multitude so that he could lift the veil to read a sermon, and likewise sitting face to corner when he should eat in public.
In this version, Moody is supposed to have confessed on his deathbed to having shrunk from men in his own spiritual torment over having accidentally killed a childhood friend while hunting, a killing that had been popularly ascribed to Indians and therefore unpunished save by the scourge of conscience. Nathaniel Hawthorne mined this irresistible New England folklore for his short story “The Minister’s Veil”.
“Tremble also at each other! Have men avoided me, and women shown no pity, and children screamed and fled, only for my black veil? What, but the mystery which it obscurely typifies, has made this piece of crape so awful? When the friend shows his inmost heart to his friend; the lover to his best beloved; when man does not vainly shrink from the eye of his Creator, loathsomely treasuring up the secret of his sin; then deem me a monster, for the symbol beneath which I have lived, and die! I look around me, and, lo! on every visage a Black Veil!”
-Hawthorne’s “Reverend Hooper”
* “It must be confessed,” the Moodies gamely preface their text, “that it could not be exactly taken in her own Way of expressing her self” so long after her death. But they gave it their best shot, and “here is nothing false or feigned.”
** The Faithful Narrative takes special note of the impression made on our subject by “the Case of the Prisoners at Boston, especially when the Day came for their Execution”. Although the text here refers to “three Malefactors”, there’s no 1734-1735 triple execution recorded in the Espy files; I believe the event intended here is the October 1734 double hanging of Matthew Cushing and John Ormsby.


AV Bible Printed 1735

Roy Collier of Toccoa, Ga. flips through his family King James Version Holy Bible, printed in 1735, in a safety deposit box room at a bank. See here.