Quaker Alphabet Blog 2015-2016 - R for Tace Sowle Raylton

Tace Sowle was born in around 1665, the fourth daughter of Andrew (1628-1695) and Jane Sowle (died 1711), both printers in London.

Women printers pictured in the Quaker Tapestry panel 'Publishers of Truth'

Although businesses such as printing were officially carried on only by men, in practice women took a full share in the work, particularly if they were the widows of printers or came from a printing family. Tace's father Andrew had himself been apprenticed for seven years from 1646 to a woman, Ruth Raworth. Tace was more than just a bookseller but, as a fellow printer said of her, 'understood her trade very well, being a good compositor herself.' She carried on her father's business when he began to lose his sight and probably had full control of it from 1691.

In 1706 Tace married Thomas Raylton, who although then registered as a hosier, soon became a printer too. There is no record of any children of the marriage. From this time until Thomas died of asthma in 1723 Tace and Thomas traded under the name of Tace's mother as 'Assigns of J. Sowle'.

Tace considerably increased the number of Quaker books published by the firm and eventually became virtually the official Quaker printer. She sometimes had more of an eye to business than some Friends appreciated, often printing more copies of a book than she had been asked for if she thought that there was a demand, until her paymasters, Six Weeks Meeting, ordered her to stop. In 1734 she was asked to join the Womens Meeting of London, possibly so that they could draw on her proven business acumen. 

Tace's signature on an indenture 1696

Printing was very much a family business and one of Tace's sisters, Elizabeth, married William Bradford, the first Quaker printer in America. After Thomas's death Tace Sowle Raylton published under her own name until 1738 when she took on her nephew, Luke Hinde, as a partner. He inherited the business and carried it on, still publishing Quaker books, after Tace died in 1749, the oldest printer in London, at the age of eighty four.

Tace was named after her paternal grandmother and her name comes from the Latin taceo - I am silent. We have no writings of her own but her skill made it certain that other Quaker writers were heard.

Quaker Alphabet Blog 2014 - C for Calendar

Although by general consensus February is the second month, for me, with my birthday falling on the 5th, February has always felt more like the beginning of the year. The way in which we divide time, both personally and officially, has a random element about it which may make a survey of Quakers' approach to the calendar more understandable.


From the early days of Quakerism Friends had a difficulty with using those names of days (Sunday to Saturday) and months (January to August) which derived from the names of heathen gods and goddesses so used numbers instead. The week began with Sunday, called First Day, and continued with Second Day, Third Day and so on. When it came to months they had no difficulty with September to December whose names derived from numbers, but the others were named First Month, Second Month and so on.

Modern samplers for numbered months

Those among you whose Latin is good may have already spotted an inconsistency, but wait a minute and I will explain. Until 1752 the year began on Lady Day, March 25th, so that for example March 24th 1750 was followed immediately by 25th March 1751. For Quakers therefore First Month was March, Second Month April and so on until September, October, November and December which were then the seventh, eighth, ninth and tenth months.

In 1751 it was decided that Great Britain would change over from the Gregorian to the Julian calendar. The law was changed by Chesterfield's Act which stated that the year would from then on begin on 1st January. So the year 1751 began on 25th March 1751 and ended on 31st December 1751, which was immediately followed by 1st January 1752. Also, because of a discrepancy related to leap years, by 1752 the Julian calendar was 12 days behind the Gregorian one, so Chesterfield's Act laid down that in 1752, 2nd September should be followed immediately by 14th September. It was this rather than a change in when the year should begin which caused most public disquiet. There was a feeling that the 12 days had somehow been 'lost'.

Yearly Meeting's conversion table

Quakers meanwhile were uneasy on another point. Whereas before the names of the months September to December could be used descriptively, now they too had to be renamed as Ninth Month and so on. The Yearly Meeting published a helpful table for those who were still confused which may also be useful in the present!

Quaker motto calendar

Quaker Tapestry calendar

In later times as Quakers mainly ceased to use both plain dress and plain language most Friends have come to express dates in the same way as the rest of the world. Now it is only researchers engaging with texts from the 17th and earlier 18th centuries who have to interpret what they are reading with this background in mind. However the story still illustrates the ways in which Friends have stayed true to their testimonies while still engaging with the world around them. Nowadays Quaker calendars are used for education, outreach and fundraising as well as for keeping track of time.

Quaker Alphabet Blog Week 30 - O for Opportunity

'Opportunity is not a lengthy visitor' says a character in Stephen Sondheim's Into the Woods but that has not always been true among Quakers!

In their journals and letters Quaker ministers often refer to their vocal ministry in meeting for worship as 'an opportunity' which they have faithfully taken advantage of. Such a meeting could be for other Quakers only or might be specially arranged in order to speak to 'the world's people.' For example Catherine Phillips visited Bath in 1750 and while there says ‘I was concerned to appoint a meeting for the strangers in town (it being the season for drinking the waters) to which some of them came, and it was a memorable opportunity, the power of truth being exalted to the reducing of their light and airy spirits, to some degree of solidity.'

Opportunities might also arise when Quakers gathered together in each others' homes. This might be done formally, when travelling ministers took on the task of visiting every Quaker family in a particular area, speaking to them individually, as couples or as whole family groups. Some ministers undertook hundreds of these visits in their travels. Informal opportunities might also occur during a social visit, often after a meal had been shared. Catherine Phillips was travelling to Yearly Meeting in Penrith in 1757 when ‘In our way we called upon that truly honourable mother in Israel, Grace Chambers, who was very ancient and had been long indisposed, with whom we were favoured with a refreshing opportunity.'

Sometimes an opportunity might arise between just two people. Ruth Follows tells the story of one of these which seemed unusual to her only because of its setting. In1783, travelling to Coalbrookdale with her friend Rebecca Reynolds, she says, ' In our travel on first-day, though much shaken with the rough and uneven road, we had a remarkably favoured opportunity, which in silence and testimony held more than two hours, and as such a season in a stage coach is not common, I thought fit to mention it.'  

These are just a few examples of Quaker 'opportunities' from the past, but do we experience anything like them today? I have known a group of Friends sitting together at a social gathering drop into a worshipful silence and I know that such 'opportunities' often happen during visits to sick or isolated Friends. Perhaps we might look upon our talks with visitors to our meeting houses, to exhibitions like the Quaker Tapestry or to events during Quaker Week as 'opportunities' too. Maybe our modern name for 'opportunity' could be another O in the Quaker alphabet - outreach?

As the quotation from Sondheim with which I began implies, opportunity has to be recognised and acted upon before it is lost for ever, and acting on it takes practice.