Katherine Evans (1618- 1692) and Sarah Cheevers (1608-1664) were English Quaker activists who were held captive during the Spanish Inquisition in Malta, between December 1658 and August 1663. During and following their captivity, Evans and Cheevers published multiple books critical of the Catholic Church and the Spanish Inquisition and promoting their Quaker faith.
Contents
Life and Family
Not much is known about the early lives of Evans and Cheevers. However, by the time of their arrest, both Evans and Cheevers were married with children. They did not have extensive educations, but did know how to read and write fluently. This was not unusual for middle-class women in the interregnum period.
Neither Evans nor Cheevers left a full documentation of their conversion to Quakerism, but were both missionaries in Scotland by 1653. They did not yet know each other. By 1655, Evans encountered her first trouble with the law when she was banished from the Isle of Wight. Later in 1655, with other prominent Quaker activists, she was put on trial and eventually imprisoned for visiting Quaker prisoners.
John Evans and Katherine had multiple children, and lived in Inglesbatch near Bath, England. John Evans was a Quaker minister, and appeared to share Katherine’s religious fervor as indicated by letters that she wrote while in jail that referenced religion heavily. She urged her family to respond to “a holy calling.” Letters from Katherine to John also indicate they had a strong, affectionate relationship, with Katherine referring to John with terms of endearment such as "my right dear and precious husband," and "my dear heart.”
Henry Cheevers was the husband of Sarah Cheevers and the father of her children. The Cheevers family was settled in Slaughterford, Wiltshire. Henry Cheever’s religious beliefs are unclear, though in some letters, Sarah seems to be attempting to persuade him towards Quakerism. She wrote, “I am a witness of… the messengers of Christ, who [are]... directing you where you may find your saviour to purge and cleanse you from your sins, and to reconcile you to his Father.” Some historians believe that this indicates that her husband and children may not have been practicing Quakers, and might have been Protestants of a different denomination. Though families generally shared the same religious beliefs, various forms of Protestantism were popular in England in the period immediately following the English Civil War.
Private writings by both Evans and Cheevers indicate that their dedication did not preclude or interfere with their duties as a wife or mother. It was not unusual for women in the mid-seventeenth Century to show a deep devotion to religion, and mothers were often responsible for teaching and raising children according to the basic tenets of their religion. Because of this, some scholars believe it is possible that Evans and Cheevers viewed their journey as an extension as their accepted roles as devoted Christian wives. Quaker marriages were exceptional for the seventeenth century for viewing spouses as “spiritual equals,” and for allowing each marriage partner to explore and advocate for their own faith.
The religious dedication exhibited by Cheevers and Evans was not entirely unusual for women of the seventeenth century. Women religious communities were somewhat common, such as nunneries or sisterhood organizations, though they were in the decline by the middle of the century.
Relationship
Before embarking on their journey, Evans and Cheevers did not know each other. On separate occasions, God appeared to them and told them that they should travel to Alexandria, Egypt to determine the next leg of their respective religious journeys. In late 1657, Cheevers was 50 years old and Katherine was about 40 years old. Upon introduction in a London-based Quaker community, they decided to make their journeys together and quickly formed a devoted relationship.
Though friendships among women were not uncommon in the mid-seventeenth century, Evans and Cheevers experienced an unusually close relationship. Evans and Cheevers attributed the emotional and spiritual strength they sustained throughout their imprisonment to each other. They wrote,
And they told us, the Inquisitor would have us separated, because I was weak, and I should go into a cooler room; but Sarah should abide there. I took her by the arm, and said. The Lord hath joined us together, and wo be to them that should part us. I said, I rather chuse to dye there with my friend, than to part from her. He was smitten, and went away, and came no more in five weeks... they did not part us till ten Weeks after: But oh the dark clouds and the sharp showers the Lord did carry us through! Death it self had been better than to have parted in that place.
Evans and Cheevers referred to their relationship as a “marriage.” Though some historians believe this was done in an attempt to mirror every Quaker’s marriage with God, as other Quakers sometimes employed the same language, other historians have referred to their relationship as evidence of lesbianism in Early Modern England. This has been supported by some scholars that identify their use of the plural, such as “We,” without further identifying the identity of the person speaking or writing. For example,
He asked, How we did believe the Resurrection? We answered, We did believe that the just and the unjust should arise, according to the Scriptures […] He asked, if we believed in Purgatory? We said, No; but a Heaven and a Hell […] He asked, if we believed their holy Sacrament? We said, We never read (the Word) Sacrament in Scripture...
Other historians argue that Cheevers and Evans relationship was not uncommon for the era, that same-sex friendships were formed particularly among missionaries. These historians argue their friendship was indicative only of the importance early Quaker communities placed on relationships between Friends.
Arrest and Time in Captivity (1658-1662/1663)
The transit from England to Malta was difficult and slowed by multiple storms, and they later recounted that they were troubled by the journey: The women wrote, “Oh, we have a dreadful cup to drink at that place!”
Evans and Cheevers arrived in Malta on December 21, 1658. At the time, Malta was a country under the control of the Catholic church, which strictly forbade women from preaching any religious message. Hostility against Quaker beliefs, and more specifically, women Quakers, was not specific to Malta. In their home country of England, Quakerism had been determined to be “tumultuous,” and efforts had been taken to suppress Quaker gathering and preaching. This contributed to the common strain of resistance against oppression that dominates many prominent Quaker tests, including the publications of Evans and Cheevers. This intolerance was perpetuated in Malta, and when Evans and Cheevers began to distribute Quaker texts in Latin and French (some sources say English and Spanish), they drew negative attention from the Maltese Inquisitor, Girolamo Casanate.
Arrested for preaching and distributing Quaker literature, Evans and Cheevers were put under house arrest with the English consul from December 1658 to February/April 1659. In 1659, under the orders of Cardinal Barberini they were removed from their place of residence to a local prison. While in prison, Evans and Cheevers resisted repeated attempts to convert to Catholicism and continued to write and preach about their religious beliefs, despite bouts with illness, starvation/fasting, isolation, restraints, and continuous interrogation. The women were intentionally treated as if they were insane to discredit their ideas and activism. This resistance continued even after Evans and Cheever were separated in hopes that this would break their resolve. Instead of convincing the women to confess their wrongdoing, this seemed to strengthen their relationship and determination. Evans and Cheevers wrote,
They said, we corrupted each other, and that they thought when we were parted, we would have bowed to them. But they found we were more stronger afterwards than we were before; the Lord our God did fit us for every condition.
Prison officials tried multiple times to remove the writing tools Evans and Cheevers possessed, but were ultimately unsuccessful in keeping them from producing multiple works and letters that criticized their treatment and the Catholic Church, and that considered the tenets of Quakerism.
During their incarceration, multiple prominent Quaker leaders attempted to intervene on behalf of Evans and Cheevers, including George Fox, but this was unsuccessful except in one case. Prior to his visit, fellow traveling Quaker missionary Daniel Baker had an angel appear to him and tell him of their situation. He went to visit them and to offer himself up as a prisoner in exchange for the freedom of Evans and Cheevers, but his offer was denied. Instead, he took efforts to deliver letters and works the women had written to England. He was only able to obtain their works after they threw them out a window to him; they were initially intercepted, but he was able to make copies for the prison and keep the originals. Baker continued in his travels, but returned to England to publish their writings on behalf of Evans and Cheevers in 1662. Evans and Cheevers appreciated this, and referred to Baker in terms such as “Our dear Brother.” Historians are unsure about the extent to which Baker edited or altered Evans and Cheever’s original manuscripts, but most agree that Baker’s influence was minimal and largely inconsequential.
Works
While in prison, Evans and Cheevers produced multiple letters and a narrative published under the name This is a Short Relation of some of the Cruel Sufferings (for the Truths Sake) of Katharine Evans & Sarah Cheevers in the Inquisition in the Isle of Malta in 1662. In 1663, Evans and Cheevers also published A True Account of the Great Tryals and Cruel Sufferings Undergone by Those Two Faithful Servants of God, Katherine Evans and Sarah Cheevers, in the Time of Their above Three Years and a Halfs Confinement in the Island Malta which included a narrative of their release and their journey home. These publications largely provide an account of their experiences, including recountings of inquisitions, visions/prophecies, treatment, and illnesses. They include letters to friends, family, and church members that discuss religion and faith in depth. While recounting the narrative, both Evans and Cheevers use language and a writing style that historians attribute to the women's desire to draw biblical comparisons and paint themselves as victims or martyrs. They also include extended discussions of their ideals, involving a core belief in salvation through the personal belief in God, and accounts of their “revelations and visions,” one of which is a world-ending war against Catholicism. These works were received well in England by early Quaker audiences and were printed in multiple editions, with few edits made.
The veracity and accuracy of the books written by Evans and Cheevers are questioned, with some historians finding discrepancies between the women's account and the court's records and documents.
Release and Life Following Prison
Evans and Cheevers were released in 1662. Their release came only after repeated attempts to convert them to Catholicism failed. Both the priests responsible for them and the new consul grew weary with their behavior while imprisoned, coincident with continued petitions from George Fox and Gilbert Lately. On their journey home, Evans and Cheevers continued proselytizing and advertising their faith. Though they were not met with open hostility, their journey back to England was hastened by English authorities.
Not much is known about the lives of Evans and Cheevers after their incarceration. Some Christian organizations, however, hold the works of Evans and Cheevers as examples of true religious dedication. Some historians also credit Cheevers and Evans with shedding light on early Quaker theology and the evolution of church doctrine.