Olive Oatman, the Pioneer Girl Abducted by Native Americans Who Returned a Marked Woman

Beinecke Rare Book and Manuscript Library via Wikimedia // Public Domain

About a century and a half ago, some Native American tribes of the Southwest used facial tattoos as spiritual rites of passage. Through a series of strange tragedies (and some possible triumphs), a white Mormon teenager who was traveling with her family through the area in the mid-19th century ended up sporting one too, a symbol of a complicated dual life she could never quite shake.

In 1851, the Oatman family, having broken from the Church of Jesus Christ of Latter-day Saints, was traveling through southeastern California and western Arizona, looking for a place to settle. As newly inducted Brewsterites—followers of Mormon rebel James C. Brewster—they’d been advised that California was, in fact, the true “intended gathering place” for Mormons, rather than Utah.

The group of approximately 90 followers had left Independence, Missouri, in the summer of 1850, but when they arrived in the New Mexico Territory, the party split, with Brewster’s faction taking the route to Santa Fe and then south to Socorro, and Royce (sometimes spelled Roys) Oatman leading a group to Socorro and then over to Tucson. 

When the remaining dregs of the Oatman-led party approached Maricopa Wells, in modern-day Maricopa County, Arizona, they were warned not only that the southwestern trail ahead was barren and dangerous, but that the native tribes in the region were famously violent toward whites. To continue, it was made clear, was to risk one’s life.

The other families elected to stay in Maricopa Wells until they had recuperated enough to make the journey, but Royce Oatman chose to press on. And that’s how Royce, his wife Mary, and their seven children, aged 1 to 17, found themselves trekking through the most arid part of the Sonoran Desert on their own.

Sure enough, about 90 miles east of Yuma, on the banks of the Gila River, the family was waylaid by a group of Native Americans, likely Yavapais, who asked them for food and tobacco. The details of what happened next aren’t known, but the encounter somehow turned into an attack. Apparently, all of the Oatmans were murdered—all except Lorenzo, age 15, who was beaten unconscious and left for dead.

Or so it seemed. When Lorenzo came to, he found six bodies, not eight: Two of his sisters, 14-year-old Olive and 7-year-old Mary Ann, were nowhere to be seen. Badly injured, Lorenzo walked to a settlement and had his wounds treated, then rejoined the group of other Mormon emigrants, who returned with the teenager to the scene of the crime. Because the volcanic soil was rocky and difficult to dig, it was not possible to bury the Oatmans, so cairns were built around their bodies instead.

But where were Olive and Mary Ann?

The Yavapais had taken the sisters, very much alive, to their village about 60 miles away, along with selected prizes from the Oatmans’ wagon. Tied with ropes, the girls had been made to walk for several days through the desert, which triggered serious dehydration and weakened them in general. When they asked for water or rest, they were poked with lances and forced to keep walking. Once they reached the Yavapai village, the girls were treated as slaves, made to forage for food and firewood. The tribe’s children would burn them with smoldering sticks while they worked, and they were beaten often. The girls, Olive later said, were sure they’d be killed.

The girls lived as the Yavapais’ servants for approximately a year, until some members of the Mohave tribe, with whom the group traded, stopped by one day and expressed interest in the Oatmans. The Yavapais ended up swapping them for some horses, blankets, vegetables, and an assortment of trinkets. Once the deal was done, the sisters were again made to walk for several days through the desert, this time north to the Mohave village, near the not-yet-founded city of Needles, California, and unsure of their fates all the while.

Things improved significantly once the girls were on Mohave land: Mary Ann and Olive were taken in straight away by the family of a tribal leader, Espanesay, and adopted as members of the community. To prove it, both children had their chins and upper arms tattooed with blue cactus ink in thick lines, like everybody else in the tribe, to ensure that they’d be recognized as tribal members in the afterlife and—interestingly, in this case—reunited with their ancestors.

The scenery was upgraded, too; the Mohave village was located in an idyllic valley lined with cottonwoods and willows, set along the Colorado River. No longer slaves, they were not forced to work, and “did pretty much as they pleased,” according to an 1856 newspaper account. They were also given land and seeds to raise their own crops. The two sisters were also given their clan’s name, Oach, and they formed strong bonds with the wife and daughter of their adopted family, Aespaneo and Topeka, respectively. For the rest of her life, Olive spoke of the two women with great affection, saying that she and Mary Ann were raised by Espanesay and Aespaneo as their own daughters.

The girls seemingly considered themselves assimilated Mohaves, so much so that, in February of 1854, approximately 200 white railroad surveyors spent a week with the Mohaves as part of the Whipple Expedition, trading and socializing, and neither Olive nor Mary Ann revealed herself as an abductee or asked the men for help. (The girls, unaware that their brother Lorenzo survived the attack in 1851, may have believed they had no living relatives, which could have added another incentive for them to stick with the tribe.)

A few years after their initial capture, a drought in the Southwest caused a major crop shortage and Mary Ann subsequently starved to death, along with many others in the Mohave tribe. She was approximately 10 years old. Olive later said she only made it through the famine herself because she was specifically cared for by Aespaneo, her foster mother, who fed her in secret while the rest of the village went hungry.

In 1855, a member of the nearby Quechan tribe named Francisco showed up at the Mohave village with a message from the federal government of the United States. Authorities at Fort Yuma had heard rumors about a young white woman living with the Mohaves, and the post commander was asking them to either return her or explain why she would choose not to return. The Mohaves first responded by refusing to respond, then sequestering Olive for safekeeping. Next, they tried denying that she was even white. When this didn’t work, they began to weigh their affection for Olive against their fear of reprisal by the U.S. government, which had threatened (via Francisco) to destroy the tribe if Olive was not handed over.

Francisco, as the middleman, was concerned for his neighboring tribe’s safety—and possibly his own—and persisted in his attempts. The negotiations were lengthy and included Olive herself at some points. As she was quoted in one later account of her ordeal:

“I found that they had told Francisco that I was not an American, that I was from a race of people much like the Indians, living away from the setting sun. They had painted my face, and feet, and hands of a dun, dingy color, unlike that of any race I ever saw. This they told me they did to deceive Francisco; and that I must not talk to him in American [sic]. They told me to talk to him in another language, and to tell him that I was not an American. They then waited to hear the result, expecting to hear my gibberish nonsense, and to witness the convincing effect upon Francisco. But I spoke to him in broken English, and told him the truth, and also what they had enjoined me to do. He started from his seat in a perfect rage, vowing that he would be imposed upon no longer.” 

The jig was up. Some of the Mohaves were furious with Olive for disobeying orders and went as far as to suggest that she should be killed as punishment. But her foster family opposed the idea, and Francisco and the Mohaves eventually hammered out an offer: Olive would be ransomed back to the U.S. government in exchange for a horse and some blankets and beads. Olive’s adoptive sister, 17-year-old Topeka, would join her on the trek to ensure the goods were handed over.

When Olive left, Aespaneo wept as if she were losing her own child. The journey to Fort Yuma took 20 days, and the party arrived there on February 22, 1856. When she was approached by the fort’s commander, Olive cried into her hands. Before she was permitted to enter the fort, she was loaned a Western-style dress by an officer’s wife, as she and Topeka arrived wearing only traditional Mohave skirts, with their chests bare. She was also made to wash her painted face as well as her hair, which was dyed with the black sap of a mesquite tree. When asked her given name, she said it was “Olivino,” and told the commander that she was 11 when abducted by the Yavapai, not 14, among other incorrect details. Once she was cleaned up, Olive was received by a cheering crowd.

By the time Olive was sent to Fort Yuma, five years had passed since the murder of most of the Oatman family and the girls’ initial capture. She was soon informed that her brother, Lorenzo, had also survived the massacre; they met soon after, with newspapers across the western U.S. reporting the event as headline news.

Carte de Visite of Olive Oatman via Wikimedia // Public Domain

However, accounts of Olive’s time among the Native American tribes are problematic for several reasons. In 1857, a year after Olive’s return, a Methodist minister named Royal Stratton interviewed Olive at length and wrote a bestselling book, first titled Life Among the Indians and later rechristened Captivity of the Oatman Girls, chronicling the Oatman sisters’ half-decade with the natives. Olive later lectured widely about her experiences in support of the book, but not all of her details added up. In Stratton’s book, Olive stated that neither the Yavapais nor the Mojaves ever “offered the least unchaste abuse to me,” and she denied all allegations of rape or even sexual activity with any members of the tribe. However, her best childhood friend, Susan Thompson—whom Olive later befriended again—believed that Olive had married a Mohave man and given birth to two boys, and that her depression upon returning to non-tribal society was actually grief. Olive denied this.

Olive also displayed some duplicity in her lectures: She repeatedly told audiences that she was tattooed in order to identify her if she escaped from the tribe, neglecting to mention that most Mohave women had facial tattoos, some in the exact same design as Olive’s. She also identified her captors as Apaches, not Yavapai, which most modern historians believe to be untrue. (However, Apache was a common term to describe several Southwestern tribes, so she may have been using the word in a general sense.)

Stratton’s book also includes long stretches of fervid anti-native rhetoric, and she signed off on this portrayal of them via her lectures, frequently calling them savages herself. But this view wasn’t really corroborated by her private actions. After she moved to southern Oregon with her brother, she is said to have wept and paced the floor at night, and friends described her as deeply unhappy in her new life, and longing to return to the Mohaves. She even went to New York when she heard that Irataba, a Mohave tribal dignitary, would be traveling there in 1864. Evidently, he wasn’t too savage to prevent her from reminiscing about tribal life with him, a conversation carried on in the Mohave language. (Irataba told Olive that Topeka still missed her and hoped for her return.) She later said "we met as friends."

Her time spent with the native tribes marred the rest of Olive Oatman’s life, since she lived—literally—as a marked woman. If she had, in fact, been married to a native man—or even if she’d frolicked with any of them—the pressure to hide it would be serious, now that she was away from the so-called savages and back in conservative Western society, where a woman’s virginity was sacrosanct and even friendships between white and Native American people were frowned upon, to say nothing of sexual relationships. She already had the social fallout from the face tattoo to deal with, and the pressure of instant celebrity didn’t help.

Olive, who barely even remembered how to speak English at first, became a household name within a month, with the news of the rescue of the “young and beautiful American girl” appearing in newspapers across the nation. After the success of Stratton’s biography, she was a famous person, living under the celebrity microscope. Journalists seemed to especially focus on Olive’s appearance, pointing out her beauty as often as her tattoo. But despite her devout denial of having had any native husbands or lovers, the rumor stuck, thanks partially to a front-page story in the Los Angeles Star—which reported in 1856, a month before Olive’s return, that both Oatman girls were discovered alive and married to Mohave chiefs.

Wikimedia // Public Domain

In November of 1865, Olive married John B. Fairchild, a wealthy rancher-turned-banker, in Rochester, New York, subsequently abandoning the lecture circuit, which is how she’d met him. A few years later, the couple settled in Sherman, Texas, and adopted a baby girl named Mamie. Olive never seemed to have found happiness, though, battling depression and chronic headaches for decades to come. On the rare occasion she left her home, she’d attempt to cover her blue tattoo with makeup or veils.

Olive died of a heart attack in 1903, aged 65, and is buried in Sherman with her husband. Letters found after she died told of the psychological damage she suffered, which was often ascribed to the murder of her family, but could just as fairly be attributed to having her second family, the one she built among the Mohaves, wrenched away from her.

Although not mentioned too often these days, Olive Oatman is still occasionally paid homage, particularly via the character of Eva Toole on the AMC show Hell on Wheels, who sports a very similar backstory (and chin tattoo). Olive’s story was also loosely told in a 1965 episode of the television show Death Valley Days, starring Shary Marshall as Olive—and featuring Ronald Reagan as an Army colonel who helps her brother locate her. A 2009 biography of Oatman, The Blue Tattoo, tells her story much more faithfully. She’s also the namesake of the city of Oatman, Arizona, located on Route 66, near the Colorado River—and near the site where Oatman was released after spending her adolescence with the Mohaves.  

Lady Death: Lyudmila Pavlichenko, the Greatest Female Sniper of All Time

Soviet sniper Lyudmila Pavlyuchenko
Soviet sniper Lyudmila Pavlyuchenko
Ozerksy/AFP/Getty Images

For Lyudmila Pavlichenko, killing Nazis wasn't complicated. “The only feeling I have is the great satisfaction a hunter feels who has killed a beast of prey,” she once said of her job.

But Pavlichenko wasn’t just any soldier: She was the most successful female sniper in history, and one of the most successful snipers, period. As a member of the Soviet Army during World War II, she killed 309 Nazis, earning the sobriquet “Lady Death.” She also became a public figure who toured North America and Britain, befriended Eleanor Roosevelt, and spoke candidly about gender equality—especially when she was fed up with American reporters.

Pavlichenko was born in 1916 in Bila Tserkva, a village near Kiev, Ukraine, then part of the Russian Empire. As a girl, she was boisterous and competitive. In her early teens, she moved with her parents—a government employee and teacher—to Kiev. After hearing her neighbor’s son brag about his shooting skills, she joined a local shooting club. “I set out to show that a girl could do as well [as him],” she later explained. "So I practiced a lot."

Besides being an amateur sharpshooter, the teenaged Pavlichenko worked in an arms factory. At around 16 years old, she married a doctor and gave birth to a son, Rostislav, but the marriage was short-lived. She then went on to study history at Kiev University starting in 1937, while also enrolling in a sniper school on the side.

When German forces invaded the Soviet Union in 1941, Pavlichenko felt called to action. She left school, hoping to volunteer for the Red Army’s 25th Rifle Division.

The only problem? She was a woman. At the time, women in the Soviet military were largely relegated to support roles—not combat ones [PDF].

Army leaders initially wanted Pavlichenko to be a nurse. After some pleading with a registrar, she was able to join as a sniper because of her training. However, a lack of guns meant that she at first helped dig trenches instead. She wrote in her memoirs, “It was very frustrating to have to observe the course of battle with just a single grenade in one’s hand." Eventually, a colleague wounded by a shell splinter passed his rifle over to Pavlichenko when he was too injured to use it. Weeks later, she shot two Romanian soldiers a quarter-mile away, which served as a “baptism of fire,” she later wrote, and led to her being accepted by her comrades as a full-fledged sniper.

Soviet sniper Lyudmila Pavlichenko in 1942
Lyudmila Pavlichenko in 1942
Ozerksy/AFP/Getty Images

Pavlichenko became one of over 2000 female Soviet sharpshooters who eventually fought in World War II (although female soldiers were still just 2 percent of the Red Army's total number). Pavlichenko killed hundreds of enemy combatants in Odessa, Moldavia, and Sevastopol. “We mowed down the Hitlerites like ripe grain,” she later said. Eventually promoted to sergeant and lieutenant, she spent months in battle killing scouts, officers, and at least 36 enemy snipers from Germany and other Axis countries.

Pavlichenko was so determined that even shell shock and multiple wounds from enemy fire didn’t deter her. Neither did bribes: After German soldiers learned of her shooting prowess, they tried to turn her against her country by offering chocolate and the promise of an officer rank in the German army. When she didn’t fall for it, Germans threatened to tear her into 309 pieces, her number of confirmed kills. The offer reportedly delighted her, since it meant her tally was widely known—yet her resolve didn't waver.

But after shrapnel hit Pavlichenko in the face in the summer of 1942, Red Army leaders withdrew her from combat and assigned her to train novice snipers. She was also given another role: wartime propagandist.

In late 1942, Pavlichenko traveled to the United States to galvanize support for sending more American troops to Europe. One of her first stops was the White House, which she became the first Soviet citizen to visit. She met with President Franklin Roosevelt and Eleanor Roosevelt, and the sniper and the first lady hit it off: Eleanor Roosevelt invited Pavlichenko on a tour of the country to talk about her experiences in combat.

Speaking through a translator to crowds that sometimes swelled to thousands, Pavlichenko discussed her childhood and triumphs as a sniper. “I am 25 years old and I have killed 309 fascist occupants by now,” she reportedly told one group in Chicago. “Don’t you think, gentlemen, that you have been hiding behind my back for too long?”

The American press, however, had trouble taking Pavlichenko seriously. They described her as a "Girl Sniper," and focused on her physical appearance, disparaging her bulky green army uniform and minimal makeup. Instead of asking about her skills with a rifle, reporters questioned her about nail polish, hair styles, and whether female Soviet soldiers could wear makeup in battle. “There is no rule against it,” she replied. “But who has time to think of her shiny nose when a battle is going on?”

Pavlichenko soon tired of the questions. As she explained to one interviewer:

"I am amazed at the kind of questions put to me by the women press correspondents in Washington. Don't they know there is a war? They asked me silly questions such as do I use powder and rouge and nail polish and do I curl my hair? One reporter even criticized the length of the skirt of my uniform, saying that in America women wear shorter skirts and besides my uniform made me look fat. This made me angry. I wear my uniform with honor. It has the Order of Lenin on it. It has been covered with blood in battle. It is plain to see that with American women what is important is whether they wear silk underwear under their uniforms. What the uniform stands for, they have yet to learn."

Comparing gender equality in the U.S. and Soviet Union, she also told crowds: “Now [in the U.S.] I am looked upon a little as a curiosity, a subject for newspaper headlines, for anecdotes. In the Soviet Union I am looked upon as a citizen, as a fighter, as a soldier for my country.”

Pavlichenko eventually returned to the Soviet Union to continue training other snipers, after other publicity stops in Canada and Great Britain. Despite a relatively privileged position as a heroic figure there, she struggled with the lasting effects of her injuries and personal demons: alcoholism, what today we might call post-traumatic stress disorder, and the memories of a romantic partner who had died on the frontlines, in her arms, in early 1942.

When the war ended, Pavlichenko earned her history degree from Kiev University and worked as a historian for the Soviet Navy. In 1957, she reunited with Eleanor Roosevelt when the former first lady visited Moscow and stopped by Pavlichenko’s apartment. While the pair were at first reserved in the presence of a Soviet minder, Pavlichenko soon made an excuse to pull Roosevelt into another room. She reportedly threw her arms around the former first lady while the pair reminisced about their experiences 15 years earlier.

Pavlichenko died in Moscow in 1974, at age 58. The Soviet Union honored her with multiple medals and two postage stamps. A joint Ukrainian-Russian feature film, Battle for Sevastopol, was made about her in 2015, and her memoirs, Lady Death: The Memoirs of Stalin's Sniper, was published in English for the first time earlier this year. Pavlichenko also lives on in Woody Guthrie's 1942 song, “Miss Pavlichenko.” It includes the lyrics:

Miss Pavlichenko's well-known to fame
Russia's your country, fighting is your game
The world will always love you for all time to come,
300 Nazis fell by your gun
.

Mary Frith, 17th-Century London's Smoking, Thieving, Foul-Mouthed "Roaring Girl"

One of early modern Britain's most memorable underworld characters, Mary Frith flouted convention at every turn. Far from being the weak, timid woman who stayed at home taking care of children as Elizabethan ideals demanded, she took to the streets and stage, making a spectacle of herself that earned both official opprobrium and not a little public admiration.

Mary was making a name for herself while she was barely out of her teens. Born circa 1584 near St. Paul's Cathedral in London as the only child of a shoemaker and a housewife, she acquired a reputation as a tomrig (tomboy) or hoyden (boisterous girl) in her neighborhood. The Newgate Calendar—a series of 18th- and 19th-century criminal biographies named for Newgate prison in London—would later relate:

"She was above all breeding and instruction. She was a very tomrig or hoyden, and delighted only in boys' play and pastime, not minding or companying with the girls. Many a bang and blow this hoyting procured her, but she was not so to be tamed, or taken off from her rude inclinations. She could not endure that sedentary life of sewing or stitching; a sampler was as grievous to her as a winding sheet [burial shroud]; and on her needle, bodkin and thimble she could not think quietly, wishing them changed into sword and dagger for a bout at cudgels."

By age 16, Mary had already kicked off her career as a thief. She was arrested on August 26, 1600, suspected of having nicked someone's purse at Clerkenwell in central London. Two other girls were arrested for the crime as well, suggesting the three were working as a gang. Though Mary confessed at the subsequent trial, she was found not guilty, and it wasn't long before she was busted again for theft: In March of 1602, she was prosecuted for having taken "a purse with XXVs [25 shillings] of Richard Ingles."

Mary's father's brother was a minister and, noticing his niece's penchant for trouble, reportedly arranged a spot for her on board a ship headed for the New World. But Mary refused to make the trip: It's said that she jumped overboard while the ship was still in the harbor and swam back to shore. After that, she resolved to never go near her uncle again, and began hanging out in the seedier areas of London. She made a decent living there as a pickpocket, and over the course of her career, reportedly had her hand burned at least four times—a then-common punishment for theft.

Soon, Mary's occupation led her to acquire a nickname: She was known on the streets as Moll Cutpurse, for the purse strings she slashed. Moll was a double entendre: Not only was it a nickname for Mary, it also was a term for a disreputable young woman, e.g., a gangster's moll.

It was around this time that Mary started wearing men's clothing, a practice she continued for the rest of her life. Although doing so was unusual, Mary wasn't the only woman of her day who wore men's garb; it was something of a fad among young, lower-class women who frequented London's theaters and brothels in the 1600s. These ladies, colloquially called Roaring Girls—a play on roaring boys, males who would holler at and bully passers-by—were also known to crop their hair and carry swords, as Mary did.

But Mary's choice of clothing carried consequences—King James was incensed by the cross-dressing fad—and on Christmas Day of 1611, she was arrested and sent to Bridewell Prison. She was tried for "wearing indecent and manly apparel." After her sentence was served, she was made to wear a white sheet at the open-air pulpit of St. Paul's Cross during the Sunday sermon, which was meant to humiliate her. Mary wasn't the least bit ashamed, though, as recorded in her claimed autobiography (although the extent to which she wrote these words herself is debated by historians):

"They might as soon have shamed a Black Dog as Me, with any kind of such punishment; for saving the reverence due to those who enjoined it, for a half-penny I would have Traveled to all the Market Towns in England with it, and been as proud of it as that Citizen who rode down to his Friends in his Livery-Gown and Hood."

By then Mary had become a figure of local notoriety. In fact, two plays had already been written with her as the protagonist: John Day's The Madde Pranckes of Mery Mall of the Bankside in 1610 and The Roaring Girl or Moll Cutpurse by Thomas Middleton and Thomas Dekker the following year (a theatrical hit in which she made a cameo, possibly becoming the first English woman to perform in a public theater). Of the public penance at St. Paul's in 1612, the writer John Chamberlain penned to Dudley Carlton: "She wept bitterly and seemed very penitent, but it is since doubted she was maudlin drunk, being discovered to have tippled of three-quarts of sack [white fortified wine].”

So generally unashamed was Mary that—according to legend—when her friend the showman William Banks dared her to ride about three miles from Charing Cross to Shoreditch dressed as a man on his famous dancing horse, Marocco, she accepted the bet of 20 pounds—but not before she got herself a trumpet and a banner, just to make sure no one missed her. Mary later said that as she rode, she pretended to be "Squiresse to Dulcinea of Tobosso," and that the journey was a lark until she reached Bishopsgate, with a mile left to go, whereupon:

" … passing under the Gate a plaguey Orange Wench knew me, and no sooner let me pass her, but she cried out! Mal Cutpurse on Horseback, which set the people that were passing by, and the Folks in their Shops a hooting and hollowing as if they had been mad; winding their cries to this deep note, 'Come down thou shame of Women or we will pull thee down.'

"I knew not well what to doe, but remembering a Friend I had, that kept a Victualling House a little further, I spurred my Horse on and recovered the place, but was hastily followed by the rabble, who never ceased cursing of me, the more soberer of them laughing and merrily chatting of the Adventure …

"So came late into Shoreditch, where I paced the same way back again to the winning of my Wager, and my great Content, to see my self thus out of danger, which I would never tempt again in that nature."

A drawing of Mary Frith from the title-page of The Roaring Girl
Wikimedia Commons // Public Domain

Part of Mary's fame also came from the fact that she smoked a pipe, which was considered exclusively a man's pursuit in the 1600s. It became her signature, and today she's thought of as England's first female smoker. Hanging around tobacco shops seems to have inspired another of her salacious-for-the-era hobbies: playing the lute in public. In 1611, she even debuted on the lute at the Fortune Theater playing bawdy songs.

Around the age of 30, Mary seems to have made a move toward settling down. She married Lewknor Markham (possibly a son of Gervase Markham, a noted author of poetry and cookbooks) in 1614. But historians think it was probably a ruse, set up to give her a means of defending herself in court when she was defamed as a spinster. Although it was often said that women who dressed in men's clothing were "sexually riotous," according to later biographies Mary herself purportedly had no interest in sex, be it with men or women.

After spending years in and out of jail for petty theft, Mary also began working as a fence—a buyer and seller of stolen goods—which was a much less dangerous job than being a pickpocket. She set up a pawn shop of sorts in her house, where she’d store her purchases, then sell them back to their original owners at a profit. She also supposedly acted as a pimp, finding young women for men as well as male lovers for married women, sometimes using her own house as a brothel. From these gigs, she amassed a healthy income and invested it in her home, which has been described as “surprisingly feminine” and was decked with mirrors all over, to stroke her vanity. She employed three full-time maids and kept mastiffs and parrots, doting especially on the dogs—each one had its own bed with sheets and blankets, like a human's.

But working as a fence may have grown boring for Mary, because during the early 1640s she supposedly made another career switch, becoming a highway-woman who held up travelers at gunpoint. Despite her decades-long criminal lifestyle, she also supposedly became a Royalist, siding with the king and against the Parliamentarians in the English Civil War. In her purported autobiography, she claims to have genuflected before the king when other "Saucy Rogues" wanted him dead, and brags that she was the "onely declared person in our street against the Parliament." Whether she truly supported the monarchy is a subject of debate—some historians believe the story is nothing more than posthumous myth-making, while others argue it's largely accurate, and that she may have supported the monarchy because they "were not as inclined to legislate morality."

Mary doesn't seem to have worked as a highway-woman for long (if she did at all), and disappeared from public view for several years. In 1644, at aged 60, she was released from Bethlem Hospital, a.k.a. Bedlam, London's famous psychiatric asylum, having been allegedly cured of insanity.

She died of dropsy (now known as edema) on July 26, 1659. The Newgate Calendar said of her death: "Moll being grown crazy in her body, and discontented in mind, she yielded to the next distemper that approached her, which was the dropsy; a disease which had such strange and terrible symptoms that she thought she was possessed, and that the devil had got within her doublet."

Her will, written as Mary Markham, lists several benefactors, none of which were her husband (he may have died earlier). She also adopted a practice that was common for widows and spinsters of the time, naming a woman to execute her will—in this case, her niece Frances Edmonds. She was buried in the churchyard of St. Bride's on Fleet Street, having instructed Edmonds to pay extra for her to be interred among the rich and prestigious. Although it was destroyed in the Great Fire of London in 1666, her marble headstone reportedly bore an epitaph by the poet John Milton, who was a fan of hers:

"Here lies, under this same marble,
Dust, for Time's last sieve to garble;
Dust, to perplex a Sadducee,
Whether it rise a He or She,
Or two in one, a single pair,
Nature's sport, and now her care.
For how she'll clothe it at last day,
Unless she sighs it all away;
Or where she'll place it, none can tell:
Some middle place 'twixt Heaven and Hell
And well 'tis Purgatory's found,
Else she must hide her under ground.
These reliques do deserve the doom,
Of that cheat Mahomet's fine tomb
For no communion she had,
Nor sorted with the good or bad;
That when the world shall be calcin'd,
And the mixd' mass of human kind
Shall sep'rate by that melting fire,
She'll stand alone, and none come nigh her.
Reader, here she lies till then,
When, truly, you'll see her again."

However, like much of her life, the true story of her epitaph may never be known.

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