Showing posts with label Edward Hicks. Show all posts
Showing posts with label Edward Hicks. Show all posts

Sunday, January 19, 2020

Edith Halpert and the Rise of American Art at the Jewish Museum, New York


Edith Halpert and the Rise of American Art 


Jewish Museum, New York City
October 18, 2019 - February 9, 2020

Reviewed by Ed Voves
Original Photography by Anne Lloyd

The walls of the special exhibition gallery at the Jewish Museum in New York City are currently hung with art works by many of the greatest American painters of the first half of the twentieth century. Major works by Charles Sheeler and John Marin are featured in the distinguished company of Arthur Dove, Ben Shahn and Jacob Lawrence. Displayed with these masterpieces of Modernism are equally extraordinary works of American folk art. 


                                                    
                                                       Anne Lloyd, Photo (2019)                                               Gallery view of the Edith Halpert and the Rise of American Art exhibition

Strolling through the exhibition, Edith Halpert and the Rise of American Art, you will be greeted by the improbable company of an iron horse weather vane, a "key and saw" trade sign, one of the earliest American portraits, painted by the "Gansevoort Limner" around 1735, and other rare specimens of Americana. I was especially impressed by the hen pheasant weathervane, likely made in New England around 1875. This wondrous creature  seemed about to take flight in the exhibition gallery right before my eyes.



      Anne Lloyd, Photo 2019  
Unknown Artist, Hen Pheasant Weathervane, ca. 1875

These enchanting, hand-crafted objects were not works of "art" according to the tastes and definitions of the 1920's and 1930's when they were first featured at a trend-setting New York City gallery. Nor would you expect them to have been displayed in close proximity to paintings by Stuart Davis. Yet, on second thought, Davis struggled for acceptance during those years, so this gallery owner, who displayed America's folk art and modern art, was indeed a visionary.


The Gansevoort Limner (possibly Pieter Vanderlyn), Miss Van Alen, ca. 1735


Stuart Davis, Little Giant Still Life, 1950

The most notable feature of the Jewish Museum exhibition, however, is not the abundance or variety of major art works. Rather, it is the palpable sense of "presence" of the American businesswomen who bought, sold and treasured these talismans of American creative genius. Edith Gregor Halpert, owner of the Downtown Gallery in Greenwich Village from the 1920's to 1970, died a half century ago but she is very much a spiritual force at the Jewish Museum.

There is much more, however, than the resonance of Halpert's extraordinary life and career to experience at the Jewish Museum. Over 100 works of art are on view, including several sensational paintings by Georgia O'Keeffe. In the Patio, IX, a virtually abstract work by O'Keefe, was one of the favorite paintings of Halpert's personal collection


                                                   
                                                      Anne Lloyd, Photo 2019                                                View of the Edith Halpert exhibit, showing Georgia O’Keeffe's In the Patio, IX, 1950

With three weeks left to go, this intelligent, brilliantly curated - and long-overdue -  exhibition is a "must see" retrospective of Halpert and her era. 

Halpert was one of the first to grasp the deep links between the everyday artifacts and memorabilia of early America and sophisticated modern art. Contemporary museum practice places seemingly unrelated works of art, side-by-side, to promote "dialogue." Halpert, contrasting a flower-decorated baptismal certificate, created around 1805, with cutting-edge twentieth century paintings, pioneered that concept decades ago.



                                                    Anne Lloyd, Photo (2019)                                                         Birth & baptismal certificate, attributed to Joseph Lochbaum, ca. 1805,                                                  and Georgia O’Keeffe's Poppies, 1950

Edith Halpert (1900-1970) is not a name most Americans - even art lovers - will recognize. The exhibition at the Jewish Museum will hopefully make her contribution better known.  Halpert championed American art and artists at a time when the eyes of the American art world were chiefly focused on the avant garde in Europe.



                                                Anne Lloyd, Photo (2019)                                        
                    Samuel Halpert's Portrait of Edith Gregor Halpert,1928                 

Edith Halpert was born in Odessa, Russia, emigrating with her family to the U.S. to escape the anti-Jewish pogroms of Tsarist Russia. Halpert's life-story is a classic illustration of the contributions of immigrants to the American Story, especially her pivotal role as a champion of art created in the U.S.

Halpert opened the Downtown Gallery in 1926, in partnership with her friend, Berthe Kroll Goldsmith. Initially called Our Gallery, the name was changed a year later. With so much of the New York art scene situated in midtown Manhattan, Halpert and Goldsmith were swimming against the tide in more ways than one. The Downtown Gallery, from its start, was dedicated to American artists, both living and deceased exemplars of the culture of the United States.



The Downtown Gallery, ca. 1939, photo from the New York City Municipal Archives 

The Downtown Gallery was a pokey little place, located at 113 West 13th Street in the "Village." It was a very American-style, "do-it-yourself"  enterprise. 

As noted earlier, Halpert had plenty of business smarts. She started working at age sixteen, with remarkable success in the marketing department at Macy's, as an efficiency expert for several New York garment firms and then at S.W. Straus Bank, where she was appointed to the firm's board of directors.

This sensational string of achievements all took place before Halpert was twenty-five years old. However, she had nurtured a love of art since childhood, taking art lessons as a young teen. She married an artist, Samuel Halpert, who strongly encouraged her to focus on art at the expense of her business career. 

Against all expectation, given her dazzling rise in corporate America, Halpert took the plunge into the risky world of fine art sales. From the start, her insight into creative talent was astute, "on-target." Indeed, it might appear that Halpert marketed safe, conventional artists. When we see works by Charles Sheeler and Stuart Davis today, it is easy to forget the revolutionary aspects of their work during the early years of the Downtown Gallery.



                                                   Anne Lloyd, Photo (2019)                                                       Gallery view of the Edith Halpert & the Rise of American Art exhibition,                                           showing Charles Sheeler's Americana, 1931

Samuel Halpert died in 1930 and Edith Halpert bought-out her partner, Berthe Goldsmith, in 1935. Except for her beloved dachsund assistant, Adam, Halpert was now the sole guiding force of her enterprise. This enabled her to continue to focus on American art and artists.

Despite her independent status, Edith Halpert, remained a team player. In 1931, she somehow found room in the same small building to open the American Folk Art Gallery, collaborating with Holger Cahill. Only a few short years later, Cahill was to play a major role in American cultural history as the head of the Federal Art Project during President Franklin D. Roosevelt's New Deal.

Halpert supported and marketed major, but struggling, artists during the decade of the Great Depression. One of Halpert's major clients was Abby Rockefeller. Halpert used her "in" with Mrs. Rockefeller to secure commissions for Charles Sheeler at Colonial Williamsburg, under construction during the 1930's with financial support from the Rockefeller family.

Halpert also mentored emerging talent. She dedicated considerable effort - and belief - in championing African American artists, decades before it became a fashionable social-justice cause. 



Jacob Lawrence, The Music Lesson, 1943


Horace Pippin, Sunday Morning Breakfast, 1943 

Both the modernist style of Jacob Lawrence and the folk-art conventions of the paintings by Horace Pippin won Halpert's support, thus validating the premise of her marketing strategy, but more importantly of her social conscience.

“Our gallery has no special prejudice for any school," Halpert declared. "Its selection is directed by what’s enduring—not by what is in vogue.”

Halpert's eye for talent enabled her to judge artists without regard to "race, creed or color" long before that became a socially-correct phrase. For Halpert, it was a call to action and in 1941, she organized a major exhibition, American Negro Art, 19th and 20th Centuries. Held at the Downtown Gallery, this was the first show devoted to African-American art at a commercial gallery. Halpert donated funds raised by the exhibit to the Negro Art Fund.

It is noteworthy, however, that there are few masterpieces by post-World War II artists on view in the Jewish Museum exhibition. Halpert, like other great owners such as Alfred Stieglitz and Ambrose Vollard,  pioneered a revolution in the arts but, later in life, experienced difficulty in making the transition to the ongoing, ever-changing scenario of Modernism. Halpert certainly understood and appreciated abstract art but her focus as a gallery owner remained rooted in the art of 1920's and 30's

The remarkable 1952 photo of Halpert, taken by Life Magazine's Louis Faurer, shows her in the foreground like a commanding general. A group of "proteges," who look more like loyal retainers, maintain a discreet interval behind her. None of the artists - Charles Oscar, Robert Knipschild, Jonah Kinigstein, Wallace Reiss, Carroll Cloar, and Herbert Katzman - are "household" names today.



Louis Faurer, for Life Magazine, Edith Halpert at the Downtown Gallery, 1952

Halpert did plan her moves on the art scene like a bold commander. In 1927, with tactical flair, she launched an annual sale of modestly priced prints to entice new collectors into the art market. The print sales were held in December, for those in the gift-giving mode. The works of major print makers, Edward Hopper and Thomas Hart Benton, were featured along with talented, but underappreciated figures like Louis Lozowick and Wanda Gag.



Anne Lloyd, Photo (2019)
 Thomas Hart Benton's Going West (Express Train), 1934

It says a great deal about Edith Halpert's vision of American art and American society that one of the artists she did make into a famous name was Edward Hicks (1780–1849). The Pennsylvania Quaker had painted the now universally acclaimed Peaceable Kingdom series during the early decades of the nineteenth century. Sixty-two versions of Peaceable Kingdom are known to exist today.

Almost every major American art museum has a Hicks Peaceable Kingdom in its collection. The example below, from the collection of the Fine Arts Museums of San Francisco, was a gift of Mr. and Mrs. John D. Rockefeller, 3rd. It was one of several versions of Peaceable Kingdom which Halpert listed on her inventory at the Downtown Gallery.



Edward Hicks, Peaceable Kingdom, ca.1846

What makes this otherwise standard gallery transaction worthy of note? Halpert was the first person in the American art world to realize the "enduring value" of Hicks and his now iconic paintings. In December 1931, she presented an exhibition entitled American Ancestors which prominently displayed Peaceable Kingdom. Prior to this landmark exhibition, Hicks was virtually unknown. 

Halpert had been introduced to American folk art by the great Polish-born sculptor, Elie Nadelman, who had built up a private collection of these American "primitives." Several of Nadelman's own works are on view in the Jewish Museum exhibition, which is only fitting as Halpert featured his sculptures at the Downtown Gallery.



                                                 Anne Lloyd, Photo (2019)                                              Gallery view of the Edith Halpert exhibit, showing Elie Nadelman's Circus Performer, 1920–25 (left) and John Storrs' Study in Architectural Forms, 1927

If Halpert played a pivotal role in establishing the reputation of Edward Hicks and supporting Elie Nadelman, she performed similar acts of recognition for other artists as well. African-American artists, American women artists, American print-makers - all received powerful support from Edith Halpert at the Downtown Gallery.

Halpert died in 1970. Her niece tried unavailingly to continue operating the Downtown Galley.. In 1973, almost a half-century after it opened, the Downtown Gallery (by then relocated to midtown Manhattan) closed its doors forever.

A moving - and entirely accurate testimonial for Edith Halpert was delivered by sculptor, William Zorach:

Edith Halpert was always full of ideas and projects. She didn’t have to depend on anyone. She did not follow in the footsteps of others; she did not take the easy way of promoting and selling European art where the path was clear and well trodden. She set out to promote American art because she believed in it and realized that if this country was ever to have an American art it had to come out of American artists.... This she made her goal and she has stuck to it with a single-minded devotion. American art owes her a great debt. 


***
Text: Copyright of Ed Voves, all rights reserved 
Original photos, copyright of Anne Lloyd, all rights reserved                                                                                          
Images courtesy of the  Jewish Museum, New York City 

Introductory Image:
Anne Lloyd, Photo (2019) Gallery view of Edith Halpert and the Rise of American Art, showing Henry Leach's Liberty weathervane pattern, 1879. Shelburne Museum, Vermont, museum purchase, acquired from Edith Halpert, the Downtown Gallery


Anne Lloyd, Photo (2019) Gallery view of the Edith Halpert and the Rise of American Art exhibition, Jewish Museum, New York City

The Gansevoort Limner (Possibly Pieter Vanderlyn, ca. 1687 - 1778) Miss Van Alen, cs. 1735,  Oil on canvas: 79.2 x 66.4 cm (31 3/16 x 26 1/8 in.) National Gallery of Art. Gift of Edgar William and Bernice Chrysler Garbisch

Stuart Davis, Little Giant Still Life, 1950. Oil on canvas. Virginia Museum of Fine Arts, Richmond, John Barton Payne Fund Artwork © Estate of Stuart Davis / Licensed by VAGA at Artists Rights Society (ARS), New York; photograph by Katherine Wetzel.


Anne Lloyd, Photo (2019)  View of the Edith Halpert exhibition, showing Georgia O’Keeffe's In the Patio, IX, 1950.

Anne Lloyd, Photo (2019)  Birth & baptismal certificate of Jacob Bosshaar, attributed to Joseph Lochbaum, ca. 1805 (Philadelphia Museum of Art, promised gift of Joan and Victor Johnson) and Georgia O’Keeffe's Poppies, 1950. (Milwaukee Art Museum, Wisconsin, gift of Mrs. Harry Lynde Bradley)


Anne Lloyd, Photo (2019) Samuel Halpert's Portrait of Edith Gregor Halpert, 1928. (Palmer Museum of Art, Pennsylvania State University, University Park, gift of Joseph M. Erdelac)

The Downtown Gallery at 113 West 13th Street, Greenwich Villageca. 1939. Photo from the New York City Municipal Archives. 


Anne Lloyd, Photo (2019)  Gallery view of the Edith Halpert & the Rise of American Art exhibitionshowing Charles Sheeler's Americana, 1931. (Metropolitan Museum of Art,  Edith & Milton Lowenthal Collection, bequest of Edith Abrahamson Lowenthal)

Jacob Lawrence (1917-2001) The Music Lesson, 1943, from The Harlem Series. Gouache on paper New Jersey State Museum, Trenton, gift of the Association for the Arts of the New Jersey State Museum



Horace Pippin (1888-1946) Sunday Morning Breakfast, 1943. Oil on fabric Saint Louis Art Museum, Missouri, museum funds; Friends Fund; bequest of Marie Setz Hertslet, museum purchase, Eliza McMillan Trust, and gift of Mrs. Carll Tucker, by exchange. 

Louis Faurer, (Life Magazine) Edith Halpert at the Downtown Gallery, 1952. Photograph © Estate of Louis Faurer.


Anne Lloyd, Photo (2019)  Thomas Hart Benton's Going West (Express Train), 1934. (New York Public Library)


Attributed to Edward Hicks (1780-1849), Peaceable Kingdom, ca.1846  Oil on canvas. De Young/Legion of Honor, Fine Arts Museums of San Francisco, gift of Mr. and Mrs. John D. Rockefeller, 3rd.



Anne Lloyd, Photo (2019) Gallery view of the Edith Halpert exhibition, showing, at left, Elie Nadelman 's Circus Performer, 1920–25 (Colby Museum of Art)  Colby College, Waterville, Maine) and John Storrs' Study in Architectural Forms (Forms in Space), 1927,(Nasher Sculpture Center, Dallas, Texas


Monday, December 25, 2017

Religion in Early America at the Smithsonian National Museum of American History





Religion in Early America


Smithsonian National Museum of American History 

June 28, 2017 -  June 3, 2018

Reviewed by Ed Voves

On his way to take the Oath of Office as President of the United States in February 1861, Abraham Lincoln stopped at Trenton, New Jersey, to address the legislature of that state. After alluding to the great Revolutionary War battles of Trenton and Princeton, Lincoln made a reference to the religious ideals of the American people, as well as the tense political situation. 

I am exceedingly anxious that this Union, the Constitution, and the liberties of the people shall be perpetuated in accordance with the original idea for which that struggle was made, and I shall be most happy indeed if I shall be an humble instrument in the hands of the Almighty, and of this, his almost chosen people ...

God's "almost chosen people" are the subject of an excellent, year-long, exhibit at the Smithsonian's National Museum of American History. Beginning with the arrival of Christianity in what is now the United States, Religion in Early America surveys a long span of history from the early decades of the 1600's to just before the Civil War.



Gallery view of the Smithsonian exhibit, Religion in Early America

From the establishment of the first English "plantations" or settlements in the New World, Protestantism defined the spiritual expression and codes of morality of the majority of "early" Americans. However, the idea of an "established church" never took hold, either in the  English-speaking colonies as a collective entity or in the individual "plantations."

Diversity categorized the religious lives of "early" Americans. Dissent and divisiveness affected virtually every denomination at some point during the long period covered by the exhibition. Even the Society of Friends was periodically embroiled in controversy. 

Edward Hicks (1780-1849), painted sixty-two versions of the Bible verse from the Book of Isaiah (11: 6-8) which proclaimed "the wolf shall dwell with the lamb, and the leopard shall lie down with the kid." Hicks, a Quaker from Bucks County, Pennsylvania, did not live in such a "Peaceable Kingdom" himself. The Quakers were bitterly divided by a doctrinal dispute, sparked by the "inner light" teachings of Hicks' cousin, Elias Hicks, which many interpreted as contradicting established rules of religious observance.

Religious controversies, long a feature of European society, soon left their mark on the fledgling colonies. Some of the ruling elites made concerted efforts to enforce conformity, especially in Puritan New England.

The exhibit highlights two artifacts that testify to this struggle. On display are the chalice of John Winthrop (1588-1649), the brilliant "enforcer" of Puritan orthodoxy in Massachusetts, and the compass - sundial of Roger Williams, founder of Rhode Island. 



Roger William's Compass-Sundial, 1630-1635

Roger Williams (1603-1683) was a Puritan clergyman of radical views. Refusing to adhere to the orthodox Calvinism of the Puritan elite, Williams was banished from Massachusetts in 1635. Williams used this compass to explore sites in the wilderness to build a refuge for fellow victims of Winthrop's implacable enmity.

Religion in Early America also examines Native American religious practice, the fascinating story of how religion has shaped the African-American struggle for justice and the story of America's Jewish community, small in numbers and hugely significant in patriotism and public service. 



Noah’s Ark Playset, 1828

All of the exhibition artifacts are well-chosen to illustrate the profound religiosity and cultural diversity of colonial America and the early Republic. This toy ark, intended for Sabbath Day play, shows how seriously people took religious observance.

However, the organizational framework of Religion in Early America is open to question.  The curators, faced with so many "varieties of religious experience" (to borrow the title of William James' famous book) organized the exhibit on a geographical basis. 

Regional factors, rather than adhering to a timeline, provides the focus of the exhibit. For the early chapters of American religious history, regionalism works as a satisfactory method to organize the great mass of material. As the pace and scope of America's development increased, however, regionalism's usefulness falters.  

The Great Awakening evangelical movement of the 1740's was the first widespread event in American history. The preaching and published sermons of George Whitefield and Jonathan Edwards inspired congregations from New Hampshire to Georgia. The Great Awakening was a precursor to the political Revolution that took place thirty years later. 

Following the Great Awakening, regionalism steadily declined as a factor in American religious life. The life of Lucretia Mott (1793-1880) illustrates this trend.

Lucretia Mott was born in Nantuckett, Massachusetts fifty years after the Great Awakening. Her austere bonnet is on display in the section of the exhibit devoted to New England. This is misleading placement. Though born in New England, Mott was hardly more than an "ex-pat" from that region.



Bonnet belonging to Lucretia Mott, c.1850-1880

Mott, one of the greatest Abolitionist leaders, was educated in New York and resided for most of her life in Philadelphia - when she was not travelling around the U.S. or visiting England in order to preach the cause of freedom for African-Americans and later the right to vote for women. 

Mott was a national figure, indeed, an international force for good. She transcended state borders, appealing to hearts and minds across the nation and the world.

Religion in Early America is too important an exhibition to get side-tracked by its regional orientation. A better technique to appreciate its many treasures is to focus on selected objects as they strike your interest and then relate these to a similar - or a very different - artifact. There are certainly plenty of outstanding exhibit treasures to compare and contrast.

One of the most intriguing displays in the exhibit is a a small beribboned box containing two crucifixes and a religious medal worn by the African-American, Roman Catholic nun, Elizabeth Lange (later Mother Mary Lange). These were discovered when the body of Mother Lange was exhumed as part of the process of officially bestowing sainthood upon her.



Mother Mary Elizabeth Lange's Crucifixes and religious medal

Born in Cuba, Elizabeth Lange (1794-1882), devoted herself to teaching children of African-descent in Baltimore. In 1828, a French priest,  Father James Joubert, supported Lange and three other devout African-American women in founding a religious order of nuns, the Oblate Sisters of Providence.

In 1836, a school building run by the Oblate sisters was opened and, for a time, achieved considerable success. The 1840's were a decade of severe economic instability following the Panic of 1837. Financial support for Mother Lange and her sisters diminished. At one point, they were forced to ask permission from Church authorities in Baltimore to beg on the streets to support their school.
  
A German-born priest of the Redemptorist order, Father Thaddeus Anwander, came to their aid and the Oblate sisters were saved from financial ruin. Their school and mission expanded to other cities in the U.S., and later to Cuba, until Casto's communist regime forced them out, and Costa Rica where the Oblate Sisters still flourish.

By way of comparison with Mother Lange's crucifixes, the saddlebags of an itinerant Methodist preacher serve as an excellent counterpoint. 



Freeborn Garrettson’s Saddlebags, 18th Century

Freeborn Garretson (1752–1827) was born in Maryland, where Mother Lange was later to work. When he inherited several slaves, he experienced a spiritual vision which turned him into an ardent abolitionist. Garretson's crusading zeal encouraged the emancipation movement in Maryland and Delaware. Among those set free was Richard Allen (1760-1831) who later founded Mother Bethel Church in Philadelphia in 1794, the first independent African-American church in the U.S.

Another treasure of the exhibition is the Torah scroll from Congregation Shearith Israel in New York City. During the Revolutionary War, the British Army occupied New York in 1776. Congregation Shearith Israel's synagogue was looted by British soldiers and this Torah scroll, and one other, were desecrated. In an effort to regain community support, the British high command ordered the offending soldiers flogged and one of them died from his wounds.



Shearith Israel Torah Scroll, 18th century

Congregation Shearith Israel was founded in 1654, the first Jewish congregation to be established in North America. These Torah scrolls were carefully preserved, though longer fit for actual religious services, as relics of the storied past of this historic faith community.

The history of American religion does not always yield its secrets so readily as Mother Lange's crucifixes or the Congregation Shearith Israel Torah scrolls. The material remains of religious movements - a book of sermons or a painting of an event in sacred history - can appear as arcane, almost alien artifacts to modern day museum goers.

Thomas Jefferson solved the problem of religious doctrine by literally cutting out of the Bible all that he refused to believe, including the miracles performed by Jesus. Jefferson produced an abridged version of the New Testament gospels, 84 pages in length, with all of the "nonsense" excised with a pen knife.



Thomas Jefferson's The Life and Morals of Jesus of Nazareth (1820)

The Jefferson Bible or The Life and Morals of Jesus of Nazareth (1820) was never published in Jefferson's lifetime or for many decades thereafter. Jefferson's original copy is on view in the exhibit. It is a rare treat to see such a fabled treasure, but it is disturbing too.

Jefferson was the greatest political thinker to ever occupy the White House. As a man who embodied the Age of Reason, Jefferson could hardly have remained untouched by the secularizing philosophy of his era. Yet, cutting-out the unpalatable passages of the Bible was disturbingly like the willful mishandling of the escalating controversy over slavery. 

Jefferson and most of the other leaders of the new United States were deeply troubled by the moral and political implications of slavery. Yet, they devoted little effort to redress this wrong. Believing that the inherent strengths of the nation would suffice, the Founders trusted that slavery would wither away on its own. A nation of small farmers would arise. Reason would triumph.

None of this happened. The "Era of Good Feelings," during which the aged Jefferson worked on his Life and Morals of Jesus of Nazareth, lasted but a few short years.The scandal of slavery in the land of freedom could not be brushed aside.

Along with Jefferson's The Life and Morals of Jesus of Nazareth, the exhibit displays the Bible used for George Washington's inauguration as the nation's first president on April 30, 1789. This copy of the Bible was loaned to Washington by the St. John’s Masonic Lodge in New York City. Printed in London in 1765, it is a King James Version Bible, Old and New Testament with Apocrypha. In a thoroughly eighteenth century touch, an appendix with historical and scientific data was included.



Washington Inaugural Bible, owned by St. John’s Masonic Lodge, NYC, since 1770.

Washington selected Genesis 49 as the chapter to be opened upon which he would place his hand. This was the Bible passage in which the dying patriarch, Jacob, blesses and admonishes his sons, the leaders of the twelve tribes of Israel. Washington, often ridiculed (behind his back) for his lack of education, chose a "text" of special relevance for the thirteen "tribes" engaged in forming a new nation - and for us, their descendants and heirs. 

All these are the twelve tribes of Israel: and this it is that their father spake unto them, and blessed them: every one according to his blessing he blessed them.

One can only hope that the Smithsonian will create a follow-up exhibition to Religion in Early America. The story of how the religious principles of God's "almost chosen people" were put to the test as they sought a "new birth of freedom" is ever timely. 

***
Text: Copyright of Ed Voves, all rights reserved 
Images, courtesy of the Smithsonian Institution, National Museum of American History.  

Introductory Image:                                                                                                          Edward Hicks (American, 1780 -1849) Peaceable Kingdom, c. 1834. Oil on canvas:            74.5 x 90.1 cm (29 5/16 x 35 1/2 in.)  National Gallery of Art, Washington D.C. Gift of Edgar William and Bernice Chrysler Garbisch 1980.62.15                                                        

Smithsonian Institution, Photo (2017) Gallery view of Religion in Early America at the Smithsonian’s National Museum of American History

Roger William's Compass-Sundial, 1630-1635. Made in the United Kingdom. Brass: Height:.875 in x Width:2.5 in. Rhode Island Historical Society 1902.3.1  Gift of Mrs. Sophia Augusta Brown, 1902

Noah’s Ark Playset, 1828.  Made in the United Kingdom. Loan from collection of Judy and Jim Konnerth


Bonnet belonging to Lucretia Mott, c.1850-1880. Buckram covered with gray-green silk, handsewn. Brim lined with white silk. National Museum of American History, Smithsonian Institution, Behring Center. Gift of Lucretia Mott Churchill Jordan

Mother Mary Elizabeth Lange's Crucifixes and medal, 19th century. Two crucifixes and a religious metal. Loan from the  Oblate Sisters of Providence,  Baltimore, MD

Freeborn Garrettson’s Saddlebags, 18th Century. Loan from C. Wesley Christman Archives, New York Annual Conference of the United Methodist Church                                
Shearith Torah Scroll, 18th century. Loan from Congregation Shearith Israel, New York City

Thomas Jefferson, (American 1743-1826) The Life and Morals of Jesus of Nazareth, c. 1819-1820. Red Morocco goatskin leather, handmade wove paper, iron gall ink: .8.3 in × 5.2 in × 1.3 in (21.1 cm × 13.2 cm × 3.3 cm) Smithsonian Institution, acquired in 1895

Washington Inaugural Bible. King James Version with Printed by Mark Baskett, London, 1767. Presented by Jonathan Hampton, 1770, to St. John’s Lodge No. 1, Ancient York Masons, New York City. On loan from St. John’s Lodge Masonic Lodge