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Fanny Wright – “or a goose that deserves to be hissed”

“It will appear evident upon attentive consideration that equality of intellectual and physical advantages is the only sure foundation of liberty, and that such equality may best, and perhaps only, be obtained by a union of interests and cooperation in labor.” ~ Francis Wright

When the people gathered at Seneca Falls made their Declaration of Sentiments, and voted on their resolutions, the ideas weren’t new. There had been a number of women and men who had championed women’s rights over the years and laid the groundwork for the meeting in New York in 1848. The fact that Lucretia Mott could speak before a mixed group of men and women without ridicule, is testament to the fact that other women had paved the way. One of these women was Frances (Fanny) Wright.

Born September 6, 1795 in Dundee, Scotland, Fanny grew up well-taken care of, but somewhat isolated. Orphaned at the age of 2 and raised by relatives of moderate means, she was unusually well-educated for the time, partly due to access to a college library where an uncle taught. When she was 18, Fanny was introduced to intellectual circles in Glasgow and began writing poetry and plays. Thomas Jefferson filled pages of his commonplace book with quotes from her A Few Days in Athens, a fictionalized exploration of the philosophy of Epicurus, saying “it was a treat to me of the highest order.”

One thing that caught Fanny’s imagination was the new country across the Atlantic. Between 1818 and 1820 Fanny and her sister Camilla traveled around the new United States. They were well received into society, made many new friends, and even had Fanny’s play, Altorf, produced and published. To many it was a brazen act, having her name associated with a public production. On returning to Britain, she published an account of her travels as Views of Society and Manners in America. It was very complementary of the US and thus controversial as well. Fanny was becoming a woman to take seriously.

I think it’s fair to say she became enamored of the country and its possibilities. There was one blot, however, slavery. It disgusted her, but she seemed to understand the economic realities of the institution. In 1825, she wrote A Plan for the Gradual Abolition of Slavery in the United States Without Danger of Loss to the Citizens of the South. In it she details a plan to provide slaves a way to earn their freedom while developing skills and education they would need to make it as free individuals. She was unable to get support from the government for her plan, but she was willing to invest her own resources to put her plan to the test.

In 1826 with support from Lafayette and then senator Andrew Jackson, Fanny purchased acreage in Tennessee, near Memphis, and established her utopian community – Nashoba. Starting with just over 300 acres, 30 slaves, her sister Camilla, and ten white volunteers, they began the experiment. It was hard work and although unaccustomed to manual labor Fanny worked alongside the slaves and volunteers.

At the end of the first year, having been ill much of the time, possibly with malaria, she was in need of rest and a different climate, so Fanny returned to England to raise funds and support for her vision. While she was gone things fell apart. Accounts of harsh treatment of slaves, and sexual relationships outside of marriage and between whites and blacks, reached the newspapers and caused a general uproar among the public. Although Fanny’s unconventional views of marriage and sexual freedom meant that she was not overly concerned with much of the behavior, the community had drifted away from her original vision. It was not a success financially and they had been unable to sustain the atmosphere of cooperation and respect that she envisioned. In 1829, Fanny granted the slaves their freedom and transported them to Haiti where they could begin new lives.

Fanny moved to New Harmony, Indiana, another failed utopian settlement started by a friend from England, Robert Owen. Although the communal aspects of New Harmony were unsuccessful, it was still a secular community, where Fanny’s ideas were more welcome than in Tennessee. She joined Robert Dale Owen, the son, in publishing the New Harmony Gazette where she found a powerful vehicle for spreading her ideas. And she had plenty of ideas. Fanny spoke out for women’s rights, birth control, sexual freedom, equality between the sexes and races. She advocated a system of free, secular public schools, greater separation of church and state, and challenged organized religion.

On July 4, 1828, Fanny spoke at the Independence Day celebration in New Harmony. She was a tremendous success and decided to set out to take her message to others in the country. Not only was she an excellent writer, but she was an eloquent speaker. Frances Trollope said, “all my expectations fell far short of the splendor, the brilliance, the overwhelming eloquence of this extraordinary orator.” People flocked to hear her, some because they were interested in her ideas, but many because of the controversy. She was controversial, not only because of her topics, but because it was unheard of for a woman to speak in front of a mixed crowd, leading to accusations of “promiscuity” in her meetings and being called “The Great Red Harlot.”

490px-1829-Frances-Wright-goose-caricature — ‘A DownWright Gabbler, or a goose that deserves to be hissed –,’ an 1829 caricature of Frances Wright.

After touring, Fanny and Robert Dale Owen relocated to New York, renamed the New Harmony Gazette the Free Enquirer and became leaders in the free thought movement and increasingly in the labor movement. Many of Fanny’s society friends distanced themselves from her, and as time went on the public became increasing hostile, even threatening. It was at this time that Fanny went to Haiti to relocate the slaves whom she had freed. She was accompanied on her trip to Haiti by Guillaume D’Arusmont. They became lovers and on her return she found that she was pregnant. Deciding that she couldn’t face the increasing hostility of the public, she left for Europe with Guillaume.

Fanny and D’Arusmont married, had one daughter, Sylva, and lived in a kind of self-imposed isolation in Europe. Eventually, in 1835, they returned to America settling in Cincinnati. After a brief speaking tour in support of President Jackson, where her appearance provoked near riots, Fanny retired from public life. She died in Cincinnati in 1852.

It would be easy to see Fanny’s life as a failure, but it takes time for new and radical ideas to take root in the consciousness of society, and there has to be someone who is willing to begin that process. Fanny Wright paved the way for women to speak in public rallies, edit newspapers, and represent radical causes. Each time one person speaks up, it makes it easier for the next person, and brings us closer to the goal.

“An opinion, right or wrong, can never constitute a moral offense, nor be in itself a moral obligation. It may be mistaken; it may involve an absurdity, or a contradiction. It is a truth; or it is an error: it can never be a crime or a virtue.” A Few Days in Athens (1822) Vol. II

Resources
A People’s History of the United States by Howard Zinn
The Utiopian Visions of Franny Wright
Frances Wright (1795 – 1852)

Seneca Falls Women’s Rights Convention

“Father what is a Legislature?
A representative body elected by people of the state.
Are women people?
No my son, criminals, lunatics, and women are not people.
Do legislators legislate for nothing?
Oh no; they are paid a salary.
By whom?
By the people.
Are women people?
Of course, my son, just as much as men are.”
(Are Women People? by Alice Duer Miller)

The more I read about the women’s suffrage movement the more I stand in awe at what the many woman who went before us accomplished against great odds. They educated themselves and spoke out at a time when it was considered inappropriate at best and scandalous by many. They were arrested, went on hunger strikes, and in the case of Emily Davison died after being run over by a horse. Many had the support of fathers or husbands who agreed with them and supported them, but others opted not to be constrained by the bonds of marriage.

The women who fought for the right to vote in the United States and Great Britain were as varied as women are today. They were Atheists and Quakers, school teachers, writers, speakers, and housewives. Many of them were abolitionists. There were harsh disagreements between them about what the goals were and how they could be achieved. For many the original goal wasn’t even the right to vote, but simply the right to be seen as equal before the law in things such as property rights.

It is difficult to say when the women’s suffrage movement began. One landmark event, however, was the Woman’s Rights Convention in Seneca Falls, New York, held July 19 – 20, 1848. According to Elizabeth Cady Stanton’s own account it was organized on short notice. Lucretia Mott and her husband were visiting the area and five women met for tea – Lucretia Mott, Mary Ann McClintock, Martha Coffin Wright, Elizabeth Cady Stanton, and Jane Hunt. Together they decided to hold a convention and placed an ad in the local newspaper the next day, July 14, 1848.

Lucretia and James Mott – Lucretia was an eloquent speaker at the convention. James presided over the second day.

Prior to the convention Stanton, with help from the other women, drafted a Declaration of Sentiments based on the Declaration of Independence, declaring that “all men and women are created equal.” Attached to this was a list of grievances. The Convention would take place over two days, the first of which would include only women where the Declaration of Sentiments would be discussed one paragraph at a time and modified as necessary. The second day, men were invited to attend. Ironically, Lucretia Mott’s husband, James, was asked to moderate the meeting on the second day because it was considered inappropriate for a woman to preside over a meeting with men in attendance.

During the discussion of the second day, the only resolution to cause much dissent was the ninth, added by Stanton.

Resolved, that it is the duty of the women of this country to secure to themselves their sacred right to the elective franchise.

Even Lucretia Mott thought it shouldn’t be included. Most were concerned that it would detract from the other resolutions that they believed were more reasonable. The tide turned when Fredrick Douglass rose to speak. He was an eloquent speaker and convinced the crowd that the country would be better off if women were involved in the political sphere as well as social and religious affairs. The resolution passed.

In spite of the passage of all the resolutions, there were undercurrents of disagreement and discontent. Of the 300 attendees, only 100 signed the Declaration. Word got back to Stanton in the following days of the condemnation of the convention from various pulpits, even though the convention had been open to comments from the floor. Newspapers published opinions from both ends of the spectrum. As contentious as the feminist movement in recent times has been you can imagine the reaction they received in a time when women were in many ways considered the property of the men in their lives.

Over the next seventy years, there would be many disagreements between the women and men involved in this fight. The fight to achieve the vote for African-American men after the Civil War, would cause division, some feeling that the two causes must be separated or risk losing the right for black men. When it became clear that the resistance in Congress to women’s suffrage was too strong, the issues were separated and the Fifteenth Amendment passed giving African-American men the right to vote. Another major disagreement would be over the approach, fighting for the right one state at a time or pushing for a constitutional amendment. Ultimately, each of these things occurred.

Some consider the Seneca Falls convention a minor event in the history of suffrage. Women had been working in small local groups for women’s rights for years. Two years later, in 1850, the National Women’s Rights Convention organized by Paulina Wright Davis and Lucy Stone would draw women from across the country. Seneca Falls may only be symbolic, but regardless the movement was on its way.

There are many women who contributed to women’s rights in general and suffrage in particular over the years. Most of the women at Seneca Falls wouldn’t live to see the Nineteenth Amendment pass. In future posts I want to look at women in this earlier generation, but also at some of the women who brought the dream to fruition here in the US and also in Great Britain.

To see the entire Declaration of Sentiments click here.
Read more about the suffrage movement here.

Resources
Are Women People? A Book of Rhymes for Suffrage Times by Alice Duer Miller
A People’s History of the United States by Howard Zinn
Eight Years and More by Elizabeth Cady Stanton
Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull by Barbara Goldsmith

Bicycles and Women’s Emancipation

“Let me tell you what I think of bicycling. I think it has done more to emancipate women than anything else in the world. I stand and rejoice every time I see a woman ride by on a wheel.”

Susan B. Anthony, 1896

For a little fun today, let’s look at something simple that made a big impact of the freedom of women – the bicycle! By the 1890s, bicycling had become very popular in the United States as well as in Europe, and women weren’t going to be left out of the fun. Bicycles allowed women more freedom of movement out of their own neighborhoods and into the world at large. They could go farther in less time and it was much cheaper to maintain than a horse!

Susan B. Anthony said in an interview with the New York World in 1896, that the bicycle “has done more to emancipate women than anything else in the world.” Francis Willard, president of the Women’s Christian Temperance Union, even wrote a book about how she learned to ride a bicycle later in life.

But, for a woman to be truly comfortable on a bicycle, not to mention safe, their clothing needed to be modified. In the 1970s when bell-bottoms became popular, we used to put rubber bands around our ankles to keep our pants legs from getting tangled up in the gears. I can’t imagine trying to ride with long skirts.

“Her miserable style of dress is a consequence of her present vassalage not its cause. Woman must become ennobled, in the quality of her being. When she is so, . . . she will be able, unquestioned, to dictate the style of her dress.” Lucy Stone

So in the 1890s, “Bloomers”, or Turkish trousers, which had come and gone from fashion in the 1850s, made a comeback. This was an outfit that included full trousers gathered at the ankle with a short dress over them. (Although not developed by Amelia Bloomer, she advocated them in her magazine The Lily.)

Around the same time there was a movement toward more rational dress for women, due in part to the unhealthy nature (not to mention extreme discomfort) of corsets. Bloomers were soon displaced by an even more “radical” getup – rationals.

“Woman will never hold her true position, until, by a firm muscle and a steady nerve, she can maintain the RIGHTS she claims . . . but she cannot make the first move . . . until she casts away her swaddling clothes.” Elizabeth Cady Stanton

Were increased freedom of women on bicycles and the corresponding change in dress in part responsible for a move toward women’s liberation, or were they the result of it? It’s an interesting question, but there will always be those who, even when they accept a new found freedom will try to control it. Women were cautioned not to develop the “bicycle face” and warned that their vocal chords were changing because of bicycle riding, making women loud talkers with harsh voices. Check out this long list of don’t’s for women cyclists at Brainpickings.org, including such things as the following:

“Don’t chew gum. Exercise your jaws in private.”

“Don’t try to ride in your brother’s clothes ‘to see how it feels.’”

“Don’t scream if you meet a cow. If she sees you first, she will run.”

Sigh. . . Enjoy your freedom ladies. It was hard fought for and not every woman in the world has the same freedoms today. The fight isn’t over!

Mary Fairfax Somerville – Mathematics by Candlelight

“I was annoyed that my turn for reading was so much disapproved of, and thought it unjust that women should have been given a desire for knowledge if it were wrong to acquire it.”

Mary Fairfax Somerville

The 17th and 18th century women mathematicians and scientists that we’ve looked at so far have been accepted into intellectual circles. Their intelligence and works were recognized and in Italy they were even allowed to teach. They were accepted that is, once they got there. Maria Agnesi, Emilie du Chatelet, and Laura Bassi all had one advantage – parents, or at least fathers, that indulged their intellectual curiosity and gave them the education they craved. Mary Fairfax Somerville did not have this advantage.

As a young girl, Mary Fairfax, born in Jedburgh, Scotland on December 26, 1780, was by her own admission a “wild creature.” Her father, a Vice Admiral in the British Navy, was away from home for long periods of time and her mother was quite permissive. With the exception of learning to read the Bible, the catechism, and daily prayers, she received no academic lessons. She was taught “useful” skills, how to care for the garden, preserve fruit, tend the chickens and cows, tasks reserved for the women of the household. Apart from these chores, there were few demands made on her time, so she would roam the countryside and seashore near her home in Burntisland, Scotland observing sea creatures and birds, collecting things, and learning the names of the plants around her home. At night, the stars she could see from her window held equal fascination.

When she was about nine years old, this carefree existence came to an end when her father returned from a long voyage to learn that Mary’s reading skills were minimal and she couldn’t write. At least the basics were expected of young women, so Mary was sent to a school run by Miss Primrose. In spite of her intellectual curiosity, Mary didn’t fair well at the school where she was expected to prepare lessons laced into stiff stays and steel busks designed to improve her posture. The teaching techniques focused on memorization including pages from the dictionary and gave little room for curiosity or critical thinking. After one year at the school, she returned home and continued her wandering existence, but at least she had increased reading skills that allowed her to enjoy a small number of books in their home. Mary’s only other formal education was a year spent in a local school where she learned to “write a good hand”, basic arithmetic, and the womanly arts of needlework, painting, music, etc.

Mary’s interest in mathematics was piqued by a couple of chance encounters. Once during a party she was paging through a women’s magazine and came across a puzzle. When she looked at the answer it had x’s and y’s in the solution. Curious, she asked a friend who told her that it was something called algebra, but she couldn’t tell her what it was. The second conversation that would set the stage for her life long interest was an overheard conversation between a painting instructor and a male student. The instructor told him that he should study Euclid’s The Elements about geometry to better understand perspective.

Now Mary knew the names of two things she wanted to study, algebra and geometry, but how could she get the required books? To do this she conspired with her brother’s tutor. His skills were limited, but he agreed to obtain books for her and demonstrate the first problems in The Elements. She was on her way! Each night after the rest of the household retired, Mary would study mathematics by candlelight. But then the candle supply started to diminish and it was noticed.

For many people during this time, keeping women away from intellectual pursuits wasn’t just a matter of propriety. Some people believed that women’s minds couldn’t handle it and it would drive them crazy, or that mental exertion would take away from their ability to have children. In essence, that they had a “delicate constitution” that had to be protected. In her recollections of childhood, Mary recalls her father saying, “Peg, we must put a stop to this, or we shall have Mary in a straight-jacket one of these days. There was X who went raving mad about the longitude.” So when her parents discovered that she was studying at night, the servants were instructed to take away her candles. However, at this point she had already progressed through the first six books of Euclid, so she depended on her memory and worked through the problems in her mind each night until she knew them thoroughly.

In 1804, Mary was married to a distant cousin, Samuel Greig. Although not interested himself, it seems that Greig tolerated Mary’s intellectual interests, but the marriage was short-lived. Greig died in 1807 leaving Mary with two boys and a small inheritance. She returned to her parent’s home, but her inheritance gave her an independence that allowed her to continue her studies. She began reading The Mathematical Repository, a journal which aimed at exposing the general public to some of the new developments in mathematics. Through the journal, she began a correspondence with William Wallace a professor at the University of Edinburgh. Wallace provided Mary with a list of important books on mathematics and science, and she began to accumulate a library.

Mary’s second marriage to another cousin, Dr. William Somerville, inspector of the Army Medical Board, was completely different. Dr. Somerville didn’t just tolerate Mary’s interests, he encouraged them. Together they raised a family, traveled, collected specimens, and associated with some of the greatest scientists and mathematicians of the day. They would remain together for the rest of their lives.

Mary’s first work was published in the Philosophical Transactions of the Royal Society of London and titled “On the Magnetizing Power of the More Refrangible Solar Rays.” Although she was not a member of the Society at the time (1826) and her paper had to be presented by her husband, it attracted the attention of Lord Brougham, of the Society for the Diffusion of Useful Knowledge. He commissioned her to write what would become probably her greatest and most well-known work, a translation of Laplace’s Mécanique Céleste. The purpose of the Society of the Diffusion of Useful Knowledge was to make new scientific discoveries accessible to the general public that might not have the educational background to read the original documents. As it turned out Mary had a gift for this type of writing.

Mary had studied Laplace’s work, but being largely self-taught and having doubts about her ability to do it justice, she extracted a promise from Lord Brougham and her husband that if it wasn’t sufficient it would be burned. She spent the next four to five years working on it and when it was complete it was much more than Lord Brougham needed. Her introduction alone met his needs and was published separately, but the entire work was published as The Mechanism of the Heavens and became a favorite among students at Cambridge. She had a gift of being able to communicate in clear, concise terms, complicated subjects, translating as she said “algebra into English.” Her later works include On the Connection of the Physical Sciences published in 1846, Physical Geography in 1848, and Molecular and Microscopic Science in 1860.

Mary Somerville continued writing for the rest of her long life. She died in Naples, Italy on November 28, 1872. Her legacy is one of excellently written scientific books that continued in use for many years, but also one of what a woman can do when she has a drive to do it. As she said herself it is indeed “unjust that women should have been given a desire for knowledge if it were wrong to acquire it.”

Resources
Personal Recollections from Early Life to Old Age of Mary Somerville by Martha Somerville
Women in Mathematics by Lynn Osen
Notable Women in Mathematics edited by Charlene Morrow and Teri Perl

Read about other Famous Women Mathematicians and Scientists.

Laura Bassi – Italian Physicist (1711 – 1778)

The entrance of women into the sciences has been a long process beginning several centuries ago. It’s not easy to find these women in the 18^th century, but those that made a name for themselves did so because they were far from ordinary. Admittance into this formerly all male club seems to have begun in Italy (at least for post-Renaissance Europe,) specifically the University of Bologna where Laura Bassi became the first woman professor of physics in Europe.

Born November 29, 1711, Laura Bassi was the only child in her family to survive to adulthood. As with many (maybe most) scientifically inclined women prior to the 20^th century, she received an education because her father recognized her ability and brought tutors into their home. This was a privilege reserved for the well-to-do, if not exclusively for the aristocracy. Bassi’s father was a successful lawyer, but the family was not of the nobility.

From the age of five Laura was instructed in French, Latin, and mathematics by a cousin, and later by the family physician in philosophy, natural philosophy, metaphysics, and logic. Her abilities were known throughout the city attracting attention of people who would visit her home to meet her. Similar to the salons in France, the intellectual elite in Italy would gather in homes to discuss philosophy, literature, science, mathematics, etc. Laura seems to have been put on display in her home in much the same way Maria Agnesi was.

In 1732, in a public debate Laura presented and defended her ideas regarding Newton and the new physics. She was awarded her doctorate and offered a position teaching at the University of Bologna. This required another public examination where she was successful, becoming the first woman professor of physics in a European University. As with Maria Agnesi, there is disagreement among scholars as to the extent of her teaching responsibilities. Some think that she was limited to occasional lectures, others believe she had a full teaching load. It seems to be a matter of propriety. Lectures in public would attract both women and men, but teaching at the university would usually entail being alone in a classroom with all male students.

bassi_coin2 — A coin was minted to commemorate Bassi’s acceptance as a professor at the University of Bologna.

This situation was relieved when in 1738 she married Giovanni Guiseppe Veratti, a fellow scientist and professor. As a married woman, the university made allowances for Bassi to lecture in her home. Bassi and her husband had eight to twelve children. There is disagreement on the number of children, but baptismal records seem to support eight, five of whom survived to adulthood. Laura and her husband shared a love of science, created a laboratory in their home, and performed experiments together. Teaching from her home gave her more flexibility to perform experiments and to choose which topics she taught.

During her examination for her professorship, she attracted the attention of Cardinal Prospero Lambertini (later Pope Benedict XIV) who was impressed and extended his support to Laura in her studies. In 1745, he appointed her to an elite group of scholars known as the Benedettini in which she was the only woman. Originally intended to be a group of 24, Lambertini met with resistance when he wanted to appoint Bassi to one of the positions. He then added a twenty-fifth position for her. After Bassi’s death this seat remained vacant until the 1800s. The purpose of the Benedettini was to encourage scientific advancement in Italy. Each member was responsible for writing and presenting a paper to the pope each year. Lambertini also arranged for Bassi to have access to scholarly documents in the Vatican which were usually restricted to male scientists over the age of 24

The scientific community was small in Europe at the time and Bassi communicated with leading scientists. She appears to have been instrumental in getting Voltaire admitted to the Academy of Sciences at Bologna and I’m sure through him she would have been familiar with Emilie du Chatelet’s works on mathematics and physics. At the beginning of her career, Newton’s ideas were still new and somewhat controversial and it’s easy to believe that she may have had a hand in introducing them to Italy. Bassi’s surviving papers however, are related to compression of air, hydraulics, a couple of dissertations on mathematics, and later electricity.

Bassi took on additional teaching positions later in her life. In 1766, she assumed a position teaching physics for the Collegio Montalto, a free seminary where students were taught in professor’s homes and earned degrees in theology or law. In 1776, Bassi’s husband was an assistant to Paola Battista Balbi the Chair and Institute Professor of Experimental Physics when Balbi died leaving a vacancy. Although her husband would have been the obvious choice, Bassi petitioned to be considered for the post. It seems that her skills in mathematics made her a more logical choice and she received the appointment. When Bassi died two years later, her husband took the post and was later succeeded by their son Paolo keeping it in the family until 1796.

I had never taken notice of Laura Bassi until recently. She doesn’t appear at all in several books I have on women in science and math and where she does appear it is cursory. I’m not sure why, because she had a life long career in science. It could be because she didn’t publish major works that were accessible to a lay person. Her works were scholarly and original. Unlike Agnesi, who went on to do work among the poor and destitute after the death of her father, even though she was concerned for the poor, it wasn’t Bassi’s primary focus. And of course, Emilie Du Chatelet was a scientist, but also the lover of a famous man, Voltaire, and we all seem to love to hear about a scandalous woman. Regardless of the reason, we should take note of Laura Bassi. She had tremendous staying power, a long career in a man’s field, and she raised a family. Sounds like something that many contemporary women are trying to do and would be inspired by.

Oh and she has a crater on Venus named for her – what more could you ask from a woman!

Resources
Women in Science: Antiquity through the Nineteenth Century by Marilyn Bailey Ogilivie
Women in Science by H. J. Mozans

Read about other Famous Women Mathematicians and Scientists.

Juana Ines de la Cruz – Mexican Writer, Scholar, and Feminist

Lisa Sachs from Recipes For a Better World has an interesting post this week about Sor. Juana Ines de la Cruz (1651 – 1695) from Mexico who is often considered the first feminist of the Americas. Choosing not to live under the restrictions of marriage, she became a writer, scholar, and advocate for women’s education.

Retrato_de_Sor_Juana_Inés_de_la_Cruz_(Fray_Miguel_Herrera) — Sor Juana Inés de la Cruz by Fray Miguel Herrera

In a quick search for information about Sor. Juana, I learned that she was largely self-taught. At an early age, she could read, write, and do figures. She mastered Latin and the Aztec language and composed poetry. After entering the convent, she continued her study, but when she wrote a letter supporting a woman’s right to education, she was denounced as “wayward” by the church officials and had to undergo penance. She is definitely a woman that I want to do more research about. In the meantime, check out Lisa’s original post.

On a side note – I’m very excited that a friend of mine wants to write for this blog as well. I’ll let her introduce herself to you when she is ready to post, but I will tell you that her name is Susan as well! So I’ll begin to sign my posts with my full name so that there is no confusion. Thanks for reading and don’t forget to check out Lisa’s post.

~ Susan Ozmore

Émilie du Châtelet – “femme savant” and paramour

Émilie du Châtelet by Maurice Quentin de La Tour

Depending on where you have heard of Émilie du Châtelet you know her as a mathematician and scientist, or the paramour of Voltaire. She was both, a complex woman stimulated by intelligent conversation and study, but also a coquette. On the one hand very unusual for a woman of the 18^th century, on the other a product of her time.

Gabrielle-Émilie Le Tonnelier de Breteuil led a privileged life. Her father was an official in the court of Louis XIV at Versailles. At the time of Émilie’s birth, he held the position of Introducer of Ambassadors at court. This put him in the midst of all of the important social happenings of the time in France. Her mother Gabrielle Anne de Froulay was brought up in a convent and well educated for a woman of that time. The family owned a home in Paris and an estate in Touraine.

Émilie was born in 1706, the only girl of six children. Three of her brothers survived to adulthood, although only one lived to an old age becoming an abbé and later a bishop. As with many women of the time, Émilie was educated because her father recognized her genius and promoted it by providing tutors for her. Although Émilie’s mother was educated in the convent, there is some evidence that she resisted the rigorous education that her husband gave Émilie. In spite of this, tutors were brought to the house to teach her astronomy, mathematics, and physics. She became fluent in German, Italian, Latin, Greek, and as an adult, published translations of literary as well as scientific works into French. In spite of her recognized brilliance, her education wasn’t strictly academic. She received training in fencing, riding, the harpsichord and opera. However, her preference in study was for mathematics and philosophy, certainly unusual for a woman of the 18^th century. In a somewhat scandalous application of her abilities, she used her knowledge of mathematics as a teenager to prosper as a gambler. The proceeds were, of course, used to buy the science and mathematics texts she wanted.

All young aristocratic women of the time were expected to make a good marriage and Émilie was no exception. A marriage was arranged and in 1725, she married Marquis Florent-Claude du Chastellet-Lomont. She became the Marquise du Chastellet. (The spelling Châtelet was introduced later by Voltaire.) Émilie was nineteen and Claude was in his early thirties. The marriage doesn’t seem to have been a very passionate affair. It would survive infidelities on both sides. They did, however, have three children: Françoise Gabriel Pauline (1726), Louis Marie Florent (1727), and Victor-Esprit (1733) although Victor died in 1734.

Claude was a military man, this kept him away from home quite a bit and by the time Émilie had her third child, she was bored. Tired of being away from society and ready to resume her active life and her studies, she reemerged on her own terms. Although Émilie didn’t actively resist convention, she was determined to live her life as she saw fit. She lived life enthusiastically and with boldness. Unfortunately, this approach had its consequences and she became the focus of a fair amount of malicious gossip. Lynn Osen, in her book Women in Mathematics, states that Émilie committed two unforgivable sins: “She refused to give up her serious study of mathematics” and “she stole the heart of Voltaire.”

In eighteenth century French society, as in many other times, the issue that concerned people in their gossip was not whether or not a woman had affairs, but was she discreet. There are three names that are associated with Émilie ’s love life. Although Émilie knew these unwritten rules, at the end of her first affair she broke them in a very indiscreet way. There are a couple of different versions of how it came about, but the result is the same, she attempted suicide. Whether this was an attempt at emotional blackmail or just evidence of her passionate nature, it was thwarted by her lover when he discovered her and got her immediate medical attention.

Voltaire c. 1724, by Nicolas de Largillière

Émilie ’s second affair, and a friendship that would last until her death, was with Voltaire. She may have met him when she was young, but her adult friendship began with him in 1733 after the birth of her third child. Even though intellectual women were the butt of many jokes during that time not only in society, but also in literature and the theater (“femme savant” was not a compliment), intellectual men often still sought out these women as their companions. Émilie and Voltaire were companions in every sense. Over the next 15 – 16 years before Émilie ’s death in 1749, they would rarely be separated and would challenge each other to produce work that has stood the test of time.

Voltaire was often in trouble with the powers that be and was exiled to Britain at one point. When his exile seemed imminent again, Émilie suggested that they go to one of her husband’s country estates at Cirey. Claude seems to have liked Voltaire and if not welcoming of his wife’s affair at least accepting of it. Émilie and Voltaire set up a laboratory, accumulated a library and did substantive work during their time here. Émilie came into her own in mathematics and science and began to make a name for herself.

You could think of them as collaborators of a sort, but although they had many interests in common, their strengths were different. One early example of how they did collaborate was when Voltaire entered a contest for an essay on the scientific properties of heat and light. Émilie worked with him on his experiments and ideas, but at some point she disagreed with his conclusions and decided to enter the contest herself. Neither won, but both were recognized for their work by having it published. The prize was jointly awarded to three men one of whom was Euler. (That will give some of you an idea of the competition they were up against.)

Although, Émilie translated literary works and wrote Biblical Commentary on Genesis and the New Testament, there are two major works for which Émilie du Châtelet is best known. One is Institution de physique, “Lessons in Physics.” Originally intended as a text for her son, it was her assessment of the latest ideas in science and mathematics. In it she attempted to reconcile and explain the works of the major thinkers of her time, such people as Newton, Leibniz, etc. These were concepts that few people could really grasp at the time.

Émilie ’s most outstanding achievement is her translation of Newton’s Principia Mathematica into French with commentary. It was a complete translation of all three books with a commentary that summarized and explained Newton’s theories. She also applied the new mathematics of calculus to his ideas. This was the only complete translation of Newton’s work into French and remains the standard today. Émilie worked on this up to the time of her death and Voltaire ensured its publication ten years later.

The third name associated with Émilie ’s love life is the poet Jean François de Saint-Lambert. In the winter of 1747 – 1748, Émilie traveled with Voltaire to Lunéville, the home of the duke of Lorraine. Here she met and fell in love with Saint-Lambert who was ten years her junior. She also became pregnant. Although Voltaire may have been hurt, it is also possible that by that time their relationship had settled into one of companionship rather than lovers. In either case, he remained by her side and with Saint-Lambert returned to Cirey. I’ve read a couple of theories about what happened next. One is that the three of them conspired to get her husband back to Cirey to convince him that the child was his. The other which seems more likely to me is that he cooperated and returned to spend time there in order to give the child legitimacy. In either case, they were all three with her when the child, a daughter, was born in September of 1749. Although, the delivery seemed to go well, Émilie died a week later.

Some people may have viewed Émilie primarily as Voltaire’s muse, but she was much more. She was a brilliant, sometimes contradictory, woman who chose as much as possible to live life on her own terms.

Resources
Women in Mathematics, Lynn Osen, 1974.
An Eighteenth Century Marquise, Frank Hamel, 1910.

Read about other Famous Women in Math and Science.

A Few Great Resources About Women’s History

I’ve recently “Liked” some new Facebook pages related to History, some specifically about Women’s History, and through these have discovered some wonderful resources that I want to highlight.

Is Mise – on Facebook

Is Mise is a Facebook page “By, For, and About Women” managed by Tracy Livingston a cultural anthropologist. She has wonderful posts and I highly recommend “liking” her page if you are on Facebook.

Century of Action: Women Get the Vote

One of the websites I found through Is Mise is the “Century of Action: Women Get the Vote“, the website of the Oregon Women’s History Consortium.

When the Nineteenth Amendment was passed in 1920, many women had been voting for quite a while. Fifteen states had given women full suffrage and others had received the right to vote in various types of elections. One hundred years ago, in 1912, the women of Oregon won the right to vote. In honor of this event, the Oregon Women’s History Consortium has been formed to “lead the centennial celebration of woman suffrage and to promote women’s history beyond 2012.” At their website you can find information about the long fight in Oregon, the women who spear-headed that fight, documents, and current news and events.

Homefront Heroines: The WAVES of World War II

During WWII, women did countless jobs to free men to fight. We often think about Rosy the Riveter and women who went into the workforce for the first time, but women also went into the military for the first time in jobs other than nursing. Homefront Heroines: The WAVES of World War II is a documentary film about the women who volunteered for service in the Navy during the war. At the website and blog for the film, you can find wonderful exhibits, pictures, and stories of these women as well as a trailer for the movie to be released in August 2012. They have both a Facebook page and a website.

The Zinn Education Project

If you’ve never read Howard Zinn’s book A People’s History of the United States, it is well worth the time. In the book, Zinn looks at our history from a different perspective than the typical history book and tells the stories of people whose voices are often not heard. The Zinn Education Project is primarily targeted toward using Zinn’s book in the classroom, but it’s website contains many resources which will be of interest to anyone interested in United States history. You can explore by theme or time period and narrow the target audience to a specific age group. This site is not limited to women’s history, but we are certainly represented there. They also have a Facebook page.

National Women’s History Museum

I’ve mentioned the National Women’s History Museum before, but I wanted to remind you of it. If you are on Facebook, be sure to “Like” their page. They frequently have posts of the “Today in History” type specifically related to women.

Just a little nugget from this week – During the Revolutionary War, Thursday April 26, 1777 was the day that Sybil Ludington rode all night on horseback to warn local troops that the British were attacking. Her father was a colonel in the militia and she was barely sixteen, but she rode all night covering roughly 40 miles. She accomplished her mission and the men gathered together the next morning to fight. Paul Revere covered less distance and was memorialized in a poem, but Sybil was just a girl helping out her dad.

Actually, there are a couple of statues of Sybil and she has her own stamp, but I had never heard of her. There are so many things we weren’t taught in school!

Mary McLeod Bethune – “Genius Knows No Racial Barriers”

In 1904, a young woman with faith in God and a passion for education opened a school in Daytona Florida with $1.50 and five young African-American girls. Over the next fourteen years, the school would add a four-story building containing dormitories for students and teachers, a two-story addition containing kitchen and domestic science facilities, a twelve acre farm for growing vegetables, raising cows and practical training for the girls, another six acre tract and an auditorium. The woman with the drive and passion to do this was Mary McLeod Bethune and this was only the beginning of her amazing and productive life.

Mary McLeod was born in 1875 to Samuel and Patsy McLeod on a small cotton and rice farm in South Carolina. Her parents were former slaves and she was one in a very large family. She worked on the farm as a young child, but was always ambitious. Eventually, she was able to go to a small mission school in Mayesville, SC. Then with scholarship assistance she continued her education at Scotia Seminary in Concord, NC and Moody Bible College in Chicago.

Mary’s goal was to be a missionary to Africa, but she was told that black missionaries weren’t needed, so she returned to teach school in South Carolina. In 1898, she married Albertus Bethune. They had one son, Albert. She worked as a teacher and in social work until in 1899 the family relocated to Palatka Florida where Mary taught in a mission school. Mary felt strongly that an important way to improve the lives of African-Americans was to educate the girls. She was inspired by both Emma Jane Wilson the teacher in the mission school where she was educated and by Lucy Craft Laney who founded the Haines Normal and Industrial Institute in Augusta Georgia. Bethune spent a year teaching at the Haines Institute and was very impressed with Laney’s educational philosophy.

The Literary and Industrial Training School for Negro Girls in Daytona was founded in 1904 when Mary rented a small house for $11 a month. With five girls as students, her son, and the help of local parents and churches she began the hard work of creating a school that would eventually become the Bethune-Cookman University in 2007. In addition to academic classes, the girls were given a rigorous Christian foundation and practical skills such as dressmaking, millinery, and cooking.

Daytona_Normal_School_in_1919 — Daytona Normal School in 1919

Bethune served as president of the school until 1942, but her time was increasingly taken up with fund raising. In spite of this, she was also involved in other activities that raised awareness and improved the lives of African-Americans, specifically women and children. She served as the Florida president and national president of the National Association of Colored Women (NACW.) She attended the Child Welfare Conference called by President Calvin Coolidge in 1928 and was appointed to the White House Conference on Child Health by President Herbert Hoover in 1930. In 1935, Mary brought together 28 agencies to form the National Council of Negro Women. The NCNW sponsored the White House Conference on Negro Women and Children in 1938.

Through these organizations, Mrs. Bethune was instrumental in getting African-American women into officer positions in the Women’s Army Corps during WWII as well as ensuring that black colleges participated in pilot training programs. She lobbied the National Youth Administration to include black youth in their programs. During this time she became close friends with Eleanor Roosevelt. Because of this she had easy access to the White House and became a member of the “Black Cabinet” a group of well respected African-Americans that met informally, but had influence over issues affecting all African-Americans. Among her many honors was being the only African-American woman present at the founding of the United Nations in 1945. She represented the NAACP with W. E. B. Dubois and Walter White.

She believed that education about black people was important not only to promote pride in black children, but to promote understanding among all races.

“Not only the Negro child but children of all races should read and know of the achievements, accomplishments and deeds of the Negro. World peace and brotherhood are based on a common understanding of the contributions and cultures of all races and creeds.”

It seems that she made significant progress toward her goals When Mary McLeod died in 1955, she was remembered in many newspapers across the country for her achievements. Three quotes that I found in Wikipedia sum this up nicely:

She was, “one of the most potent factors in the growth of interracial goodwill in America.” The New York Times

“So great were her dynamism and force that it was almost impossible to resist her… Not only her own people, but all America has been enriched and ennobled by her courageous, ebullient spirit.” The Washington Post

“To some she seemed unreal, something that could not be… What right had she to greatness?… The lesson of Mrs. Bethune’s life is that genius knows no racial barriers.” Daytona Beach Evening News

444px-Bethune42h — Mary Jane McLeod Bethune, photographed by Carl Van Vechten, April 6, 1949

Resources
Women of Achievement by Benjamin Brawley (in the public domain)
Mary McLeod Bethune by Emma Gelders Sterne (in the public domain)
These books can be found at the Internet Archives.

Carrie Nation – Saintly or Insane?

“When I first started out in this crusade, I was called crazy and a ‘freak’ by my enemies, but now they say: ’No, Carry Nation, you are not crazy, but you are sharp. You started out to accomplish something and you did. You are a grafter. It is the money you are after.”

Carry A. Nation

Carrie Nation (also spelled Carry) is usually portrayed with a hatchet in her hand. She is best known for marching into saloons, declaring that she was there to save people from the evil of drink, and proceeding to smash anything breakable in the establishment. She never showed any remorse for this destruction of property, although she did pay the fines that were a result of her arrests. In fact, when she was initially charged with “defacing public property”, she stated that she had not defaced it, but destroyed it. Carrie believed that she was doing God’s work and she was good at it.

Born Carrie Amelia Moore in Kentucky on November, 25 1846, she had an inconsistent childhood. At the beginning of her autobiography she describes what seems like a happy childhood, but her memories are not all happy. She suffered from poor health and the family had financial setbacks. At least one source says that Carrie’s mother suffered from delusions. She doesn’t discuss this in her book. In fact, she doesn’t say much about her mother at all. She was often left in the care of Betsy, one of the family’s slaves or would stay with the other slaves watching them spin the flax that was grown on the farm.

Carrie was a serious child and interested in religion from an early age. When she was 10 years old, she attended a church meeting with her father. Afterward during the invitation she “began to weep bitterly” and felt compelled to go forward. “I could not have told anyone what I wept for, except it was a longing to be better.” The next day she was baptized and emerged from the water without saying a word. “I felt that I couldn’t speak, for fear of disturbing the peace that passeth understanding.”

Although Carrie was young when she was baptized, she didn’t simply take on the theology of others. As an avid reader of many different things (poetry, history, Josephus, mythology, etc.), she devoted herself to reading and understanding the Bible as well. She had “doubts as to whether the Bible was the work of God or man” and thought “It often seemed to be a contradiction.” In spite of this she studied it diligently and ultimately used the Bible as the justification for her actions against the sale of alcohol.

In 1855, the family moved from Kentucky to Missouri just before the breakout of hostilities between Kansas and Missouri over slavery. When the Civil War broke out, they moved to Texas with their slaves, but left them there and returned to Missouri. Carrie spent time nursing soldiers and felt that the experience was something that all young women should do. The thought of not being useful was anathema to her. Throughout her life she would look for ways to help those less fortunate than she.

One group of people that Carrie would work to help and which she related to strongly were wives and children of alcoholics. She didn’t just oppose alcohol based on theological reasons. She was intimately acquainted with the damage it could do to a family. In the 1860s, Carrie fell in love with Dr. Charles Gloyd. Charles was teaching school, saving money to begin his medical practice, and boarded with the Moore family. Carrie’s parents disapproved of the match because of Gloyd’s drinking so Carrie and Charles would communicate by leaving notes in his copy of Shakespeare. Eventually they went ahead and were married in November of 1867.

It wasn’t long before Charles’ drinking became a problem, so when Carrie became pregnant she moved back to her parent’s home. She had strong feelings about children inheriting alcoholism or other negative traits, but it’s not clear in her autobiography whether or not she really means traits that are passed on or just exposure to a negative atmosphere and negative thoughts from the mother. She gave birth to a daughter, Charlien, in September of 1868 just six months before Charles died.

Throughout her life Carrie would give much of her money to those less fortunate than she, but at this time her focus had to be on supporting herself, Charlien, and her mother-in-law. Although she taught school until she was dismissed over a disagreement with the board, it was difficult for a woman to support herself alone during this time and Carrie finally decided to pray for a husband. She soon met David Nation and they married in 1874. From the time they were married until 1889 they did a variety of things to support themselves without success including the purchase of a cotton plantation in Texas. David worked as an attorney, minister, and newspaper editor. In 1889, the family moved to Medicine Lodge, Kansas where Carrie ran a hotel. This is where she began her work against the sale of alcohol.

Although prohibition would not become the law of the land until 1919, some states already had such laws on the books, including Kansas. Just as the national ban on the sale of alcohol gave rise to widespread corruption, so did the ban in Kansas. This was particularly egregious to Carrie. She saw alcoholics, the families of alcoholics, and prostitutes associated with saloons, as victims. The real offenders in her mind were those who would take advantage of the weakness for drink. This included not only those who sold alcohol, but those in politics and law enforcement who turned a blind eye and of course received payment for this service.

Carrie began her work by campaigning for the enforcement of the Kansas laws. She petitioned politicians and law enforcement. She organized a branch of the Women’s Christian Temperance Union, and she would kneel outside saloons singing hymns and praying, often with other women. This proved largely ineffective and I’m sure was very frustrating. On June 5, 1899, Carrie was praying for guidance when she heard God speak to her saying “Go to Kiowa. I’ll stand by you.” Over the next couple of days she gathered large rocks and wrapped them in paper. On June 7, she went to Kiowa and beginning with Dobson’s saloon, began “smashing.” Before long she began using a hatchet and calling these events “hatchetations.”

Carrie had seen visions before so the idea that God would appear to her and give her direction didn’t surprise her and neither did the “demons” she saw on the road barring her way when she set out for Kiowa. She found support for the idea of smashing from the story of Jesus throwing the money lenders out of the temple as well as other biblical stories of destruction in the name of God. She believed that she had a mission from God. At some point she began spelling her name Carry A. Nation and saw her mission as one to “carry a nation.”

Much of Carrie’s autobiography is spent using the Bible to justify her actions. She didn’t avoid the consequences and was jailed as many as 30 times, but she was certainly not remorseful. She would do her time and pay her fine. She raised money through speaking fees and the sale of souvenir hatchets. There were people who thought she was crazy and more than once she believed she was being held in jail while people tried to find evidence to support this claim.

Both the term saint and insane, at least in the colloquial sense, are subjective. Among other religious people of the day, opinions ran the gamut from those who wholeheartedly agreed and even participated with her, to those who were against prohibition. Some must have seen her as a “martyr” for the cause, willing to endure the humiliation of ridicule and imprisonment in order to get the message out, but this was hardly a universal view even among the religious. On the other hand, religious delusions are certainly not unheard of among the mentally ill. And while many people consider anyone who believes God speaks to them as mentally unstable, much of what Carrie describes and the way she uses the Bible can be seen and heard in churches today.

Reading Carrie’s account and justification of her actions it sounds reasonable, if you start from her assumptions. If you don’t believe that God speaks to people or intervenes in the events of the day it is difficult to see her as rational, but then you must include a lot of other people (even today) in the same category. This is certainly a question that is much bigger than any one person and will endure for generations to come if not as long as we inhabit the planet.

As far as Carry A. Nation is concerned, I don’t see her as “insane” or “crazy” in any real clinical sense nor would I call her a saint. In fact, I’m not sure the question is fair framed in such black and white terms. Given her religious experiences as a child and young adult and her experiences with alcoholism in her first marriage, I think in many ways her response is very rational. Although, many people with similar backgrounds would never take it to that extreme. Admittedly, this is based on a very one-sided account, her own. I would love to hear your opinions on this or other information that you may have. Please comment.

Resource: The Use and the Need of Carry A. Nation by Carry A. Nation (in the public domain)