Free Six Miles to Charleston by Bruce Orr Page B

slavery for the next forty years and throughout the Civil War.
    Dr. Furman worked hard with the Fishers in preparing their souls for what lay ahead. He found it much easier to reach John than Lavinia. When engaged with prayer, Lavinia would jump at any movement or noise by her captors. She was convinced they were coming to her with a pardon. When it proved not to be the case, Lavinia would burst into profanity laced tirades and the elderly reverend would have to start his efforts toward her salvation all over again. Dr. Furman built a strong rapport with John Fisher that would eventually lead John to address his final letter to the pastor to be read at his execution. Lavinia, on the other hand, was consumed with only one thought: a pardon. She professed her innocence and believed she would be exonerated. She also believed that the governor would not hang a woman.

    Lavinia was more concerned with her life than her soul and put her faith in the governor’s pardon more than God’s mercy. Courtesy of Kayla Orr.
    There are many opinions to the reason behind the respite in the execution other than the governor’s concern for the Fishers’ immortal souls. One resource claims the reason for the respite was because February 4 fell during Race Week. Race Week was the most important sporting and social event of the new calendar year. A hanging just could not detract from a horse race. Beggar Girl beating Envoy and Corvisart in two out of three heats was exciting, and the competition with a hanging of a married couple would conflict. The decision was made to move the hanging to another date in order to create two separate major events to draw in crowds—and commerce—to Charleston.
    Although this may have partially been the case, further research has found a possible third and more serious reason. There was question of their guilt.
    Within a pamphlet printed by Nathaniel Coverly in 1820 are the first indications that another individual had admitted to the crimes. According to the pamphlet, as their execution date approached, there was a respite in execution granted by the governor, of which we are already aware. The reason Coverly gives is a man was arrested for a different crime, and as he was brought before the magistrate, he declared he was the perpetrator for the crimes in which John and Lavinia Fisher were sentenced. His confession seemed quite compelling because he was able to furnish the exact time and place of the robbery, the exact amount of money taken and several other significant elements of the crime. Apparently this information had been provided to Governor Geddes and the respite was granted. There was hope, according to Coverly, that further information might be obtained to exonerate the Fishers so they would not be executed for a crime of which they did not commit.
    A letter from “G.-S.” to a friend in Boston also makes claim that there was a person that came forward: “The whole city has manifested a deep interest in the fate of Fisher and his wife ever since sentence was passed upon them. The public papers have doubtless informed you of the reprieve granted them in consequence of the confession made by another person.” The city hoped that this would make a difference to the condemned Fisher couple and their execution would not be carried out. The Coverly pamphlet and the letter from G.-S show a different perspective of the citizens of Charleston than what the legacy of the legend has taught us. The people of Charleston, South Carolina, supported the Fishers and even hoped their innocence could be proven.
    Lavinia had also begun to receive additional support from another source—“the most fashionable ladies of Charleston.” These ladies felt that the execution of a “white female” would be a reflection on all women. In other words, it would set a precedent that would now include “white women” under the umbrella of colonial law and punishment that