Sojourner Truth (born Isabella ("Bell") Baumfree; C. 1797– November 26, 1883) was an African-American abolitionist and women’s rights activist. Truth was born into slavery in Swartekill, Ulster County, New York, but escaped with her infant daughter to freedom in 1826. After going to court to recover her son, in 1828 she became the first black woman to win such a case against a white man. She gave herself the name Sojourner Truth in 1843 after she became convinced that God had called her to leave the city and go into the countryside “testifying the hope that was in her.” Her best-known speech was delivered extemporaneously, in 1851, at the Ohio Women’s Rights Convention in Akron, Ohio. The speech became widely known during the Civil War by the title “Ain’t I a Woman?,” a variation of the original speech re-written by someone else using a stereotypical Southern dialect; whereas Sojourner Truth was from New York and grew up speaking Dutch as her first language. During the Civil War, Truth helped recruit black troops for the Union Army; after the war, she tried unsuccessfully to secure land grants from the federal government for former slaves. In 2014, Truth was included in Smithsonian magazine’s list of the "100 Most Significant Americans of All Time". Early years Truth was one of the ten or twelve children born to James and Elizabeth Baumfree (or Bomefree). Colonel Hardenbergh bought James and Elizabeth Baumfree from slave traders and kept their family at his estate in a big hilly area called by the Dutch name Swartekill (just north of present-day Rifton), in the town of Esopus, New York, 95 miles (153 km) north of New York City. Charles Hardenbergh inherited his father’s estate and continued to enslave people as a part of that estate’s property. When Charles Hardenbergh died in 1806, nine-year-old Truth (known as Belle), was sold at an auction with a flock of sheep for $100 to John Neely, near Kingston, New York. Until that time, Truth spoke only Dutch. She later described Neely as cruel and harsh, relating how he beat her daily and once even with a bundle of rods. Neely sold her in 1808, for $105, to Martinus Schryver of Port Ewen, a tavern keeper, who owned her for eighteen months. Schryver sold her in 1810 to John Dumont of West Park, New York. Although this fourth owner was kindly disposed toward her, considerable tension existed between Truth and Dumont’s second wife, Elizabeth Waring Dumont, who harassed her and made her life more difficult. (John Dumont’s first wife, Sarah “Sally” Waring Dumont (Elizabeth’s sister), died around 1805, five years before he bought Truth.) Around 1815, Truth met and fell in love with a slave named Robert from a neighboring farm. Robert’s owner (Charles Catton, Jr., a landscape painter) forbade their relationship; he did not want the people he enslaved to have children with people he was not enslaving, because he would not own the children. One day Robert sneaked over to see Truth. When Catton and his son found him, they savagely beat Robert until Dumont finally intervened, and Truth never saw Robert again. He later died some years later, perhaps as a result of the injuries, and the experience haunted Truth throughout her life. Truth eventually married an older slave named Thomas. She bore five children: James, her firstborn, who died in childhood, Diana (1815), fathered by either Robert or John Dumont, and Peter (1821), Elizabeth (1825), and Sophia (ca. 1826), all born after she and Thomas united. Freedom The state of New York began, in 1799, to legislate the abolition of slavery, although the process of emancipating those people enslaved in New York was not complete until July 4, 1827. Dumont had promised to grant Truth her freedom a year before the state emancipation, “if she would do well and be faithful.” However, he changed his mind, claiming a hand injury had made her less productive. She was infuriated but continued working, spinning 100 pounds of wool, to satisfy her sense of obligation to him. Late in 1826, Truth escaped to freedom with her infant daughter, Sophia. She had to leave her other children behind because they were not legally freed in the emancipation order until they had served as bound servants into their twenties. She later said “I did not run off, for I thought that wicked, but I walked off, believing that to be all right.” She found her way to the home of Isaac and Maria Van Wagenen in New Paltz, who took her and her baby in. Isaac offered to buy her services for the remainder of the year (until the state’s emancipation took effect), which Dumont accepted for $20. She lived there until the New York State Emancipation Act was approved a year later. Truth learned that her son Peter, then five years old, had been sold illegally by Dumont to an owner in Alabama. With the help of the Van Wagenens, she took the issue to court and in 1828, after months of legal proceedings, she got back her son, who had been abused by those who were enslaving him. Truth became one of the first black women to go to court against a white man and win the case. Truth had a life-changing religious experience during her stay with the Van Wagenens, and became a devout Christian. In 1829 she moved with her son Peter to New York City, where she worked as a housekeeper for Elijah Pierson, a Christian Evangelist. While in New York, she befriended Mary Simpson, a grocer on John Street who claimed she had once been enslaved by George Washington. They shared an interest in charity for the poor and became intimate friends. In 1832, she met Robert Matthews, also known as Prophet Matthias, and went to work for him as a housekeeper at the Matthias Kingdom communal colony. Elijah Pierson died, and Robert Matthews and Truth were accused of stealing from and poisoning him. Both were acquitted of the murder, though Matthews was convicted of lesser crimes, served time, and moved west. In 1839, Truth’s son Peter took a job on a whaling ship called the Zone of Nantucket. From 1840 to 1841, she received three letters from him, though in his third letter he told her he had sent five. Peter said he also never received any of her letters. When the ship returned to port in 1842, Peter was not on board and Truth never heard from him again. “The Spirit Calls Me” 1843 was a turning point for Truth. She became a Methodist, and on June 1, she changed her name to Sojourner Truth. She told friends: “The Spirit calls me, and I must go” and left to make her way traveling and preaching about the abolition of slavery. At that time, Truth began attending Millerite Adventist campmeetings. However, that did not last since Jesus failed to appear in 1843 and then again in 1844. Like many others disappointed, Truth distanced herself from her Millerite friends for a while. In 1844, she joined the Northampton Association of Education and Industry in Northampton, Massachusetts. Founded by abolitionists, the organization supported women’s rights and religious tolerance as well as pacifism. There were, in its four-and-a-half year history, a total of 240 members, though no more than 120 at any one time. They lived on 470 acres (1.9 km2), raising livestock, running a sawmill, a gristmill, and a silk factory. While there, Truth met William Lloyd Garrison, Frederick Douglass, and David Ruggles. In 1846, the group disbanded, unable to support itself. In 1845, she joined the household of George Benson, the brother-in-law of William Lloyd Garrison. In 1849, she visited John Dumont before he moved west. Truth started dictating her memoirs to her friend Olive Gilbert, and in 1850 William Lloyd Garrison privately published her book, The Narrative of Sojourner Truth: A Northern Slave. That same year, she purchased a home in what would become the village of Florence in Northampton for $300, and spoke at the first National Women’s Rights Convention in Worcester, Massachusetts. In 1854, with proceeds from sales of the Narrative and cartes-de-visite entitled “I sell the shadow to support the substance,” she paid off the mortgage held by her friend from the Community, Samuel L. Hill. “Ain’t I a Woman?” In 1851, Truth joined George Thompson, an abolitionist and speaker, on a lecture tour through central and western New York State. In May, she attended the Ohio Women’s Rights Convention in Akron, Ohio, where she delivered her famous extemporaneous speech on women’s rights, later known as “Ain’t I a Woman.” Her speech demanded equal human rights for all women as well as for all blacks. The convention was organized by Hannah Tracy and Frances Dana Barker Gage, who both were present when Truth spoke. Different versions of Truth’s words have been recorded, with the first one published a month later by Marius Robinson, a newspaper owner and editor who was in the audience. Robinson’s recounting of the speech included no instance of the question “Ain’t I a Woman?” Twelve years later in May 1863, Gage published another, very different, version. In it, Truth’s speech pattern had characteristics of Southern slaves, and the speech included sentences and phrases that Robinson didn’t report. Gage’s version of the speech became the historic standard version, and is known as “Ain’t I a Woman?” because that question was repeated four times. It is highly unlikely that Truth’s own speech pattern was Southern in nature, as she was born and raised in New York, and she spoke only Dutch until she was nine years old. In contrast to Robinson’s report, Gage’s 1863 version included Truth saying her 13 children were sold away from her into slavery. Truth is widely believed to have had five children, with one sold away, and was never known to boast more children. Gage’s 1863 recollection of the convention conflicts with her own report directly after the convention: Gage wrote in 1851 that Akron in general and the press in particular were largely friendly to the woman’s rights convention, but in 1863 she wrote that the convention leaders were fearful of the “mobbish” opponents. Other eyewitness reports of Truth’s speech told a calm story, one where all faces were “beaming with joyous gladness” at the session where Truth spoke; that not “one discordant note” interrupted the harmony of the proceedings. In contemporary reports, Truth was warmly received by the convention-goers, the majority of whom were long-standing abolitionists, friendly to progressive ideas of race and civil rights. In Gage’s 1863 version, Truth was met with hisses, with voices calling to prevent her from speaking. Over the next 10 years, Truth spoke before dozens, perhaps hundreds, of audiences. From 1851 to 1853, Truth worked with Marius Robinson, the editor of the Ohio Anti-Slavery Bugle, and traveled around that state speaking. In 1853, she spoke at a suffragist “mob convention” at the Broadway Tabernacle in New York City; that year she also met Harriet Beecher Stowe. In 1856, she traveled to Battle Creek, Michigan, to speak to a group called the “Friends of Human Progress.” In 1858, someone interrupted a speech and accused her of being a man; Truth opened her blouse and revealed her breasts. Other notable speeches Northampton Camp Meeting—1844, Northampton, Massachusetts: At a camp meeting where she was participating as an itinerant preacher, a band of “wild young men” disrupted the camp meeting, refused to leave, and threatening to burn down the tents. Truth caught the sense of fear pervading the worshipers and hid behind a trunk in her tent, thinking that since she was the only black person present, the mob would attack her first. However, she reasoned with herself and resolved to do something: as the noise of the mob increased and a female preacher was “trembling on the preachers’ stand,” Truth went to a small hill and began to sing “in her most fervid manner, with all the strength of her most powerful voice, the hymn on the resurrection of Christ." Her song, “It was Early in the Morning,” gathered the rioters to her and quieted them. They urged her to sing, preach, and pray for their entertainment. After singing songs and preaching for about an hour, Truth bargained with them to leave after one final song. The mob agreed and left the camp meeting. Abolitionist Convention—1840s, Boston, Massachusetts: William Lloyd Garrison invited Sojourner Truth to give a speech at an annual antislavery convention. Wendell Phillips was supposed to speak after her, which made her nervous since he was known as such a good orator. So Truth sang a song, “I am Pleading for My people,” which was her own original composition sung to the tune of Auld Lang Syne. Mob Convention—September 7, 1853: At the convention, young men greeted her with "a perfect storm,” hissing and groaning. In response, Truth said, “You may hiss as much as you please, but women will get their rights anyway. You can’t stop us, neither”. Sojourner, like other public speakers, often adapted her speeches to how the audience was responding to her. In her speech, Sojourner speaks out for women’s rights. She incorporates religious references in her speech, particularly the story of Esther. She then goes on to say that, just as women in scripture, women today are fighting for their rights. Moreover, Sojourner scolds the crowd for all their hissing and rude behavior, reminding them that God says to “Honor thy father and thy mother.” American Equal Rights Association—May 9–10, 1867: Her speech was addressed to the American Equal Rights Association, and divided into three sessions. Sojourner was received with loud cheers instead of hisses, now that she had a better-formed reputation established. The Call had advertised her name as one of the main convention speakers. For the first part of her speech, she spoke mainly about the rights of black women. Sojourner argued that because the push for equal rights had led to black men winning new rights, now was the best time to give black women the rights they deserve too. Throughout her speech she kept stressing that “we should keep things going while things are stirring” and fears that once the fight for colored rights settles down, it would take a long time to warm people back up to the idea of colored women’s having equal rights. In the second sessions of Sojourner’s speech, she utilized a story from the Bible to help strengthen her argument for equal rights for women. She ended her argument by accusing men of being self-centered, saying, “man is so selfish that he has got women’s rights and his own too, and yet he won’t give women their rights. He keeps them all to himself.” For the final session of Sojourner’s speech, the center of her attention was mainly on women’s right to vote. Sojourner told her audience that she owned her own house, as did other women, and must therefore pay taxes. Nevertheless, they were still unable to vote because they were women. Black women who were enslaved were made to do hard manual work, such as building roads. Sojourner argues that if these women were able to perform such tasks, then they should be allowed to vote because surely voting is easier than building roads. Eighth Anniversary of Negro Freedom—New Year’s Day, 1871: On this occasion the Boston papers related that “...seldom is there an occasion of more attraction or greater general interest. Every available space of sitting and standing room was crowded". She starts off her speech by giving a little background about her own life. Sojourner recounts how her mother told her to pray to God that she may have good masters and mistresses. She goes on to retell how her masters were not good to her, about how she was whipped for not understanding English, and how she would question God why he had not made her masters be good to her. Sojourner admits to the audience that she had once hated white people, but she says once she met her final master, Jesus, she was filled with love for everyone. Once enslaved folks were emancipated, she tells the crowd she knew her prayers had been answered. That last part of Sojourner’s speech brings in her main focus. Some freed enslaved people were living on government aid at that time, paid for by taxpayers. Sojourner announces that this is not any better for those colored people than it is for the members of her audience. She then proposes that black people are given their own land. Because a portion of the South’s population contained rebels that were unhappy with the abolishment of slavery, that region of the United States was not well suited for colored people. She goes on to suggest that colored people be given land out west to build homes and prosper on. On a mission In 1856, Truth bought a neighboring lot in Northampton, but she did not keep the new property for long. On September 3, 1857, she sold all her possessions, new and old, to Daniel Ives and moved to Battle Creek, Michigan, where she rejoined former members of the Millerite Movement who had formed the Seventh-day Adventist Church. Antislavery movements had begun early in Michigan and Ohio. Here, she also joined the nucleus of the Michigan abolitionists, the Progressive Friends, some who she had already met at national conventions. According to the 1860 census, her household in Harmonia included her daughter, Elizabeth Banks (age 35), and her grandsons James Caldwell (misspelled as “Colvin”; age 16) and Sammy Banks (age 8). During the Civil War, Truth helped recruit black troops for the Union Army. Her grandson, James Caldwell, enlisted in the 54th Massachusetts Regiment. In 1864, Truth was employed by the National Freedman’s Relief Association in Washington, D.C., where she worked diligently to improve conditions for African-Americans. In October of that year, she met President Abraham Lincoln. In 1865, while working at the Freedman’s Hospital in Washington, Truth rode in the streetcars to help force their desegregation. Truth is credited with writing a song, “The Valiant Soldiers”, for the 1st Michigan Colored Regiment; it was said to be composed during the war and sung by her in Detroit and Washington, D.C. It is sung to the tune of “John Brown’s Body” or “The Battle Hymn of the Republic”. Although Truth claimed to have written the words, it has been disputed (see “Marching Song of the First Arkansas”). In 1867, Truth moved from Harmonia to Battle Creek. In 1868, she traveled to western New York and visited with Amy Post, and continued traveling all over the East Coast. At a speaking engagement in Florence, Massachusetts, after she had just returned from a very tiring trip, when Truth was called upon to speak she stood up and said “Children, I have come here like the rest of you, to hear what I have to say.” In 1870, Truth tried to secure land grants from the federal government to former enslaved people, a project she pursued for seven years without success. While in Washington, D.C., she had a meeting with President Ulysses S. Grant in the White House. In 1872, she returned to Battle Creek and tried to vote in the presidential election, but was turned away at the polling place. Truth spoke about abolition, women’s rights, prison reform, and preached to the Michigan Legislature against capital punishment. Not everyone welcomed her preaching and lectures, but she had many friends and staunch support among many influential people at the time, including Amy Post, Parker Pillsbury, Frances Gage, Wendell Phillips, William Lloyd Garrison, Laura Smith Haviland, Lucretia Mott, Ellen G. White, and Susan B. Anthony.” Death and legacy Several days before Sojourner Truth died, a reporter came from the Grand Rapids Eagle to interview her. “Her face was drawn and emaciated and she was apparently suffering great pain. Her eyes were very bright and mind alert although it was difficult for her to talk.” Truth died at her Battle Creek home on November 26, 1883. On November 28 her funeral was held at the Congregational-Presbyterian Church officiated by its pastor, the Reverend Reed Stuart. Some of the prominent citizens of Battle Creek acted as pall-bearers. Truth was buried in the city’s Oak Hill Cemetery. The calendar of saints of the Episcopal Church remembers Sojourner Truth annually, together with Elizabeth Cady Stanton, Amelia Bloomer and Harriet Ross Tubman on July 20. The calendar of saints of the Lutheran Church remembers Sojourner Truth together with Harriet Tubman on March 10. A larger-than-life sculpture of Sojourner Truth by artist Tina Allen, was dedicated in 1999, which is the estimated bicentennial of Sojourner’s birth. The 12-foot tall Sojourner monument is cast bronze. Cultural references and commemorations Other honors and commemorations include (by year): 1862– William Wetmore Story’s statue, The Libyan Sibyl, inspired by Sojourner Truth, won an award at the London World Exhibition. 1892– Albion artist Frank Courter is commissioned to paint the meeting between Truth and President Abraham Lincoln. 1969– The leftist group the Sojourner Truth Organization is named after her. The group folded in 1985. 1971– Sojourner Truth Library at New Paltz State University of New York is named in Truth’s honor. 1976– Interstate 194 is named for her in Michigan. 1979– The artwork The Dinner Party features a place setting for Truth. 1980– The Inter Cooperative Council at the University of Michigan and the residents of the then Lenny Bruce House rename it as Sojourner Truth House in her honor. 1981– Truth is inducted into the National Women’s Hall of Fame in Seneca Falls, New York. 1981– Feminist theorist and author bell hooks titles her first major work after Truth’s “Ain’t I a Woman?” speech. 1983– Truth is in the first group of women inducted into the Michigan Women’s Hall of Fame in Lansing. 1986– The U.S. Postal Service issues a commemorative postage stamp honoring Sojourner Truth. 1987– Truth is commemorated in a monument of “Michigan Legal Milestones” erected by the State Bar of Michigan. 1997– The NASA Mars Pathfinder mission’s robotic rover is named “Sojourner” after her. 1998– S.T. Writes Home appears on the web offering “Letters to Mom from Sojourner Truth,” in which the Mars Pathfinder Rover at times echoes its namesake. 1999– A 12-foot-high monument is built to honor her in Battle Creek, Michigan. 1999– The Broadway musical The Civil War includes an abridged version of Truth’s “Ain’t I a Woman?” speech as a spoken-word segment. On the 1999 cast recording, the track was performed by Maya Angelou. 2002– Scholar Molefi Kete Asante lists Sojourner Truth on his list of 100 Greatest African Americans. 2002– A statue was installed in Florence Massachusetts to honor Sojourner Truth in a small park located on Pine Street and Park Street, on which she lived for ten years. 2004– The King’s College, located inside the Empire State Building in New York City, names one of their houses “The House of Sojourner Truth”. 2009– Truth becomes the first black woman honored with a bust in the U.S. Capitol. The bust was sculpted by noted artist Artis Lane. It is in Emancipation Hall of the Capitol Visitor Center. v2014– Truth was included in the Smithsonian Institution’s list of the "100 Most Significant Americans". 2014– Asteroid (249521) Truth is named in her honor. 2015– A statue of Sojourner Truth is unveiled at the University of California, San Diego. The statue resides in Marshall College. As of March 2015, K-12 schools in several states, including California, Minnesota, New Jersey, New York and Oregon, are named after her, as is Sojourner–Douglass College in Baltimore. Ten-dollar bill On April 20, 2016 Treasury Secretary Jacob Lew announced that several denominations of United States currency would be redesigned prior to 2020, the 100th anniversary of the 19th Amendment. The newly designed $10 bill will include images on the reverse which will pay homage to the women’s suffrage movement and feature the images of Truth, Lucretia Mott, Susan B. Anthony, Elizabeth Cady Stanton, Alice Paul, and the 1913 Woman Suffrage Procession.

Richard Jago (1 October 1715– 8 May 1781) was an English clergyman poet and minor landscape gardener from Warwickshire. Although his writing was not highly regarded by contemporaries, some of it was sufficiently novel to have several imitators. Life Richard Jago was the third son of the Rector of Beaudesert, Warwickshire, and was named after him. His father’s family was of Cornish origin, while his mother was from the immediately adjoining village of Henley in Arden. He was educated at Solihull School, where one of its five houses is now named after him. While there he formed a lifelong friendship with William Shenstone. In 1732, he went up to University College, Oxford and while there Shenstone made him acquainted with other students with a literary taste. He took his master’s degree 9 July 1738, having entered into the church the year before, and served the curacy of Snitterfield, Warwickshire, near Stratford upon Avon. In 1744, he married Dorothea Susanna Fancourt, daughter of the rector of Kimcote in Leicestershire, whom he had known from her childhood. In 1751 his wife died, leaving him with the care of seven very young children. Three of these were boys, who predeceased him, but he was eventually survived by three of his daughters. In 1759, he married a second wife, Margaret Underwood, but had no children by her. Jago had become vicar of Harbury in 1746, and shortly after of Chesterton, both in Warwickshire. Through aristocratic patrons, he was given the living of Snitterfield in 1754, and later was presented with his former father-in-law’s living in Kimcote in 1771, after which he resigned the livings of Harbury and Chesterton, keeping the others. Snitterfield remained his favourite residence and it was there that he would die at the age of 66. Jago shared with Shenstone an interest in landscape gardening and occupied himself with making improvements to the Snitterfield vicarage garden. Both became part of the likeminded circle about Henrietta Knight, Lady Luxborough which also included other literary friends, William Somervile and Richard Graves, rector of Claverton. Shenstone dedicated a bench to Jago at the end of the viewing circuit near his house, The Leasowes, and both dedicated poems to each other. Poetry Jago’s first independent publications were two sermons. The first, “The Cause of Impenitence Considered” (1755), was published for the benefit of Harbury Free School; the second was a funeral sermon, “The nature and grounds of a Christian’s happiness in and after death” (1763). Shenstone’s letters mention an Essay on Electricity written by Jago, written in 1747, but this seems to have remained unpublished. Poems of his were also beginning to appear in Robert Dodsley’s anthologies, Collection of Poetry by several hands, among which the sentimental elegy “The Blackbirds” had made something of a stir after it first appeared in the ephemeral magazine The Adventurer in 1753. This was a lament on the death of a self-sacrificing blackbird and was shortly followed by similar poems on goldfinches and swallows. They were particularly praised by Dr. John Aikin in his “Essay on the application of Natural History to poetry”, who also noted that there were soon imitations among other minor poets, including Samuel Jackson Pratt’s “The Partridges, an elegy” (1771) and James Graeme’s “The Linnet” (1773). Jago’s most ambitious publication was the four-part topographical poem, Edge Hill, or the rural prospect delineated and moralised (1767). It was written in blank verse and was once described as “the most elaborate local poem in our language”. The poet takes his stance on the hill in the morning, facing south-west (book 1); at noon he is on Ratley Hill in the centre (books 2–3) and then moves along the ridge to look north-east at evening. The poem intermingles description with legendary, historical and antiquarian particulars, principally the battle at the start of the English Civil War. Imaginary excursions are made to Warwick, Coventry, Kenilworth, Solihull, and industrial Birmingham (under the name Bremicham), as well as many “flattering descriptions of all the great houses and seats of important people which come within his survey”. Local rivers are also included and even the nearby canal on which “sooty barks pursue their liquid track”. There are many digressions as well, including descriptions of industrial processes and of the nature of vision and the working of the telescope. The critic already quoted finds the poem “really interesting; with the scene before us, it is impossible not to admire the ingenuity and scrupulous thoroughness with which the author has performed his task,” although ultimately it is lacking in poetic execution. The Cambridge History of English and American Literature judges that "his catalogues have little picturesqueness or colour; while his verse, although it is not without the accent of local association, is typical, as a whole, of the decadence of the Miltonic method of natural description in the 18th century. Every group of trees is a grove, every country house a dome, and every hill a precipice". Particular examples of hackneyed diction include Latin-derived adjectives, as in “Honington’s irriguous meads”, or else 18th century circumlocutions such as “the woolly tribes” when sheep are meant. Nevertheless, the poem seems to have inspired the writing of the much shorter and simpler “Ode to Lansdowne Hill” (1785), which celebrates the site of another Civil War battle. In the following year Jago published “Labour and Genius, or the mill-stream and the cascade”, a humorous fable in octosyllabic verse written in memory of William Shenstone and his landscaped grounds at the Leasowes. Poems of lesser significance appeared here and there and Jago was working on a revised edition of his collected poems just before his death. This appeared posthumously as Poems, Moral and Descriptive in 1784. Included there was another homage to Milton in the oratorio “Adam, or the fatal disobedience, compiled from Milton’s Paradise Lost and adapted to music”. The rhymed choruses there were of Jago’s composition, but the main body of the work is adapted directly from Paradise Lost. Though it found no composer to set it, another of Jago’s pieces did. This was the “Roundelay for the Stratford Jubilee” organised by David Garrick in 1769, which was set for singing by Charles Dibdin. One other humorous piece also found an imitator. In Jago’s “Hamlet’s soliloquy imitated”, a minor poet agonises over whether “to print or not to print” and run the danger, by submitting his verses to Dodsley, to “lose the name of author”. A subsequent parody titled “The Presbyterian parson’s soliloquy” over the question to “conform or not conform” appeared in The Hibernian Magazine in 1774 and was often reprinted thereafter, ascribed to Samuel Badcock. One later commentator gave it as his opinion that “the hint of this parody was probably borrowed from Mr Jago’s”. Slight Jago’s output may have been, but it appears to have been influential in its time. References Wikipedia—https://en.wikipedia.org/wiki/Richard_Jago

In a very real sense Miss Laura Elizabeth McCully is a Toronto writer, as, with the exception of one academic year in the United States and a few months in Ottawa, she has lived all her life in this city. She is a grand niece of the late Hon. John McCully, of Truro, Nova Scotia, one of the Fathers of Confederation; and is the daughter of Samuel Edward McCully, M.D., and Helen (Fitzgibbon) McCully. Her father is of Manx descent, and her mother is a descendant of the late James McBride of Halton county, Ontario, magistrate, who was one of the pioneers of this province, and who heroically cleared off forest and left to his heirs, one thousand acres of valuable farm lands. Miss McCully's poetry is enriched by classical illustrations, and expressed in forceful and melodious language. Her imagination relates us to the universe and to humanity. Wordsworth found new lessons in the fields and woods, and taught them; Lanier made trees, flowers and clouds our intimate friends; when we read Miss McCully's nature poems we are not conscious of the moralizing of the poet, we are in the glens ourselves looking at the afterglow, with the purity, the glory, the growth spirit and the transforming beauty of nature flowing into our lives. In a few flaming lines her stories reveal the love, the despair, and the ultimately triumphant faith of humanity. With tender pathos she unveils the evils of social and industrial conditions, and in clear tones arouses each soul, and makes it conscious of the splendour of the better conditions ahead, and thrills it with the determination to achieve for justice, freedom, and truth. – JAMES L. HUGHES, LL. D.

Agnes Ethelwyn Wetherald was born of English-Quaker parents at Rockwood, Ontario, April 26th, 1857. Her father was the late Rev. William Wetherald, who founded the Rockwood Academy about the middle of the last century, and was its principal for some years. He was a lover of good English, spoken and written, and his talented daughter has owed much to his careful teaching. He was the teacher whom the late James J. Hill, the railway magnate, had held in such grateful remembrance. Additional education was received by Miss Wetherald at the Friends' Boarding School, Union Springs, N.Y., and at Pickering College. Miss Wetherald began the writing of poetry later in life than most poets and her first book of verse, The House of the Trees and Other Poems, did not appear until 1895. This book at once gave her high rank among women poets. Prior to this, she had collaborated with G. Mercer Adam on writing and publishing a novel, An Algonquin Maiden, and had conducted the Woman's Department in The Globe, Toronto, under the nom de plume, 'Bel Thistlewaite.' In 1902, appeared her second volume of verse, Tangled in Stars, and, in 1904, her third volume, The Radiant Road. In the autumn of 1907, a collection of Miss Wetherald's best poems was issued, entitled, The Last Robin: Lyrics and Sonnets. It was warmly welcomed generally, by reviewers and lovers of poetry. The many exquisite gems therein so appealed to Earl Grey, the then Governor-General of Canada, that he wrote a personal letter of appreciation to the author, and purchased twenty-five copies of the first edition for distribution among his friends. For years Miss Wetherald has resided on the homestead farm, near the village of Fenwick, in Pelham Township, Weland county, Ontario, and there in the midst of a large orchard and other rural charms, has dreamed, and visioned, and sung, pouring out her soul in rare, sweet songs, with the naturalness of a bird. And like a bird she has a nest in a large willow tree, cunningly contrived by a nature-loving brother, where her muse broods contentedly, intertwining her spirit with every aspect of the beautiful environment.

Robert Williams Buchanan (18 August 1841 – 10 June 1901) was a Scottish poet, novelist and dramatist. He was the son of Robert Buchanan (1813–1866), Owenite lecturer and journalist, and was born at Caverswall, Staffordshire, England. Buchanan senior, a native of Ayr, Scotland, lived for some years in Manchester, then moved to Glasgow, where Buchanan junior was educated, at the high school and the university, one of his fellow-students being the poet David Gray. His essay on Gray, originally published in the Cornhill Magazine, tells the story of their close friendship, and of their journey to London in 1860 in search of fame.

Paula Gunn Allen (October 24, 1939 – May 29, 2008) was a Native American poet, literary critic, activist, professor, and novelist. Of mixed-race European-American, Native American, and Arab-American descent, she identified with her mother's people, the Laguna Pueblo and childhood years. She drew from its oral traditions for her fiction poetry and also wrote numerous essays on its themes. She edited four collections of Native American traditional stories and contemporary works and wrote two biographies of Native American women.

Bruce Bond (born June 25, 1954) is an American poet and creative writing educator at the University of North Texas.

Cicely Mary Hamilton (née Hammill, 15 June 1872– 6 December 1952), was an English actress, writer, journalist, suffragist and feminist, part of the struggle for women’s suffrage in the United Kingdom. She is now best known for the play How the Vote was Won, which sees all of England’s female workers returning to their nearest male relative for financial support.. She is also credited as author of one of the most frequently performed suffrage plays, A Pageant of Great Women (1909), which first put Jane Austen on the stage as one of its “Learned Women.” Biography Cicely Mary Hammill was born in Paddington, London and educated in Malvern, Worcestershire. After a short spell in teaching she acted in a touring company. Then she wrote drama, including feminist themes, and enjoyed a period of success in the commercial theatre. In 1908 she and Bessie Hatton founded the Women Writers’ Suffrage League. This grew to around 400 members, including Ivy Compton-Burnett, Sarah Grand, Violet Hunt, Marie Belloc Lowndes, Alice Meynell, Olive Schreiner, Evelyn Sharp, May Sinclair and Margaret L. Woods. It produced campaigning literature, written by Sinclair amongst others, and recruited many prominent male supporters. Hamilton supplied the lyrics of “The March of the Women”, the song which Ethel Smyth composed in 1910 for the Women’s Social and Political Union. In the days before radio, one effective way to get a message out into society and to have it discussed was to produce short plays that could be performed around the country, and so suffrage drama was born. Elizabeth Robins’s Votes for Women and Cicely Hamilton and Christopher St. John’s How the Vote Was Won are two predominant examples of the genre. Hamilton also wrote A Pageant of Great Women, a highly successful women’s suffrage play based on the ideas of her friend, the theatre director Edith Craig. Hamilton played Woman while Craig played the painter Rosa Bonheur, one of the 50 or so great women in the play. It was produced all over the UK from 1909 until the First World War. Hamilton was a member of Craig’s theatre society, the Pioneer Players. Her play Jack and Jill and a Friend was one of the three plays in the Pioneer Players’ first production in May 1911. During World War I Hamilton initially worked in the organisation of nursing care, and then joined the army as an auxiliary. Later she formed a repertory company to entertain the troops. After the war, she wrote as a freelance journalist, particularly on birth control, and as a playwright for the Birmingham Repertory Company. In 1938 she was given a Civil List pension. Hamilton’s Theodore Savage (1922, vt. Lest Ye Die 1928) is a science-fiction novel about a Britain devastated by a war. In July 2017, the Finborough Theatre staged the first London production of Hamilton’s play 'Just to Get Married’ in over 100 years. It received positive reviews (4 stars) from The Times The Observer The Evening Standard and The New York Times The production was directed by Melissa Dunne and the cast included Tania Amsel, Nicola Blackman, Joanne Ferguson, Lauren Fitzpatrick, Jonny McPherson, Stuart Nunn, Philippa Quinn, Simon Rhodes and Joshua Riley.