Katherine Evans (1618–1692) and Sarah Cheevers (1608–1664) were English Quaker activists who were held captive during the Roman Inquisition in Malta, between December 1658 and August 1663.
[1] During and after their captivity, Evans and Cheevers published several books that were critical of the Catholic Church and the Inquisition and promoted their own Quaker beliefs.
[4] John Evans was a Quaker minister, and appeared to share Katherine's religious fervour, as indicated by letters that she wrote while in jail that referenced religion strongly.
Though families generally shared the same religious beliefs, various forms of Protestantism were popular in England in the period immediately after the English Civil War.
So some scholars believe it is possible that Evans and Cheevers viewed their journey as an extension as their accepted roles as devoted Christian wives.
On separate occasions, they sensed that God had appeared to them and told them they should travel to Alexandria, Egypt, to determine the next leg of their respective religious journeys.
[13] Though friendships among women were not uncommon in the mid-17th century, Evans and Cheevers experienced an unusually close relationship, to which they attributed the emotional and spiritual strength they sustained throughout their imprisonment: 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.
We said, We never read (the Word) Sacrament in Scripture....[17] Other historians argue that the Cheevers and Evans relationship was not uncommon for the era – that same-sex friendships were formed particularly among missionaries.
[18] The transit from England to Turkey was difficult and slowed by multiple storms, so that the captain decided to go to Malta: "Oh, we have a dreadful cup to drink at that place!
[20] Such intolerance continued in Malta, and when Evans and Cheevers began to distribute Quaker texts in Latin and French (some sources say English and Spanish), they drew attention from the Maltese Inquisitor, Girolamo Casanate.
[27][28] Prison officials tried several 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 considered the tenets of Quakerism.
During their incarceration, many prominent Quaker leaders attempted to intervene on their behalf, including George Fox, but this was unsuccessful except in one case.
Prior to a visit, fellow travelling Quaker missionary, Daniel Baker, experienced an angel appearing to him and telling him of their situation.
[31] Historians are unsure about the extent to which Baker edited or altered Evans and Cheever's originals, but most agree that his influence was largely inconsequential.
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.
[37] The veracity and accuracy of the books written by Evans and Cheevers have been questioned, with some historians finding discrepancies between the women's account and the court records and documents.
Both the priests responsible for them and the new consul grew weary of their behaviour while imprisoned, coinciding with continued petitions from George Fox and Gilbert Lately.